BI505 Hermeneutics Rosscup Fa12

HermeneuticsBI 505 James E. Rosscup, Th. D., Ph. D. Latest Revision Fall 2012 2 TABLE OF CONTENTS AIMS AND REQUIREMENTS......................................................................................................3 FORM FOR PAPER # 1: EPHESIANS 5:18................................................................................12 FORM FOR PAPER # 2................................................................................................................18 TOPIC ONE: INTRODUCTION..................................................................................................20 TOPIC TWO: SCHOOLS OF INTERPRETATION.....................................................................38 TOPIC THREE: GENERAL PRINCIPLES..................................................................................64 TOPIC FOUR: MORE SPECIFIC PRINCIPLES.........................................................................75 TOPIC FIVE: PARABLES, FIGURATIVE LANGUAGE, AND SYMBOLISM.......................94 TOPIC SIX: TYPOLOGY...........................................................................................................114 TOPIC SEVEN: PROPHECY.....................................................................................................134 APPENDIX I...............................................................................................................................155 APPENDIX II..............................................................................................................................157 APPENDIX III.............................................................................................................................162 APPENDIX IV............................................................................................................................164 APPENDIX V..............................................................................................................................165 APPENDIX VI............................................................................................................................167 APPENDIX VII...........................................................................................................................168 APPENDIX VIII..........................................................................................................................174 3 BI 505 – Hermeneutics Professor J. E. Rosscup Fall, 2012 AIMS AND REQUIREMENTS I. AIMS OF THE COURSE A. To help students understand and learn to use basic workable principles for interpreting Scripture competently. B. To help students develop a keener awareness of the difference between the INTERPRETATION of a passage, that is, the meaning of what it does say, and any APPLICATIONS that may legitimately flow from this interpretation. C. To help students develop a greater love for the Bible and for the Lord. D. To help students see some of the best sources to use in the study and exposition of different kinds of literature in the Bible. E. To further develop my own interpretive skill. (I am learning too!) II. REQUIREMENTS AND PERCENTAGES IN THE FINAL GRADE A. Reading and Attendance (25%) (15% reading, 10% attendance). Required Textbook (only the following for all the class) Roy B. Zuck, Basic Bible Interpretation. Colorado Springs, CO: Victor, 1991. Hardback. ISBN 0-78143-877-2. Merely Books Recommended to Have Some Copies in Stock (Not Required!) Mal Couch, Gen. Ed., An Introduction to Classical Evangelical Hermeneutics. Gd. Rapids: Kregel, 2000. Pb. ISBN: 0-8254-2367-8. Gerald Bray, Biblical Interpretation Past & Present. Downers Grove, IL: Inter-Varsity Press, 1996. Hardback. ISBN: 0-8308-1880-4. William Yarchin. History of Biblical Interpretation. Peabody, MA: Hendrickson Publishers, 2004. ISBN: 1-56563-720-8. Craig Blomberg, Interpreting the Parables (Downers Grove: IVP, 1990, Pb, ISBN 0-8308-1271-7) on class roll. You are also responsible to work out an arrangement with a friend in the class. in a third section. If you miss any class. For any excused absence or request to be excused a student must turn in a written note with full. This is a second separate section. 11. Title Page and Form Guide Use no title page.4 Read Roy B. This is one separate section. Attendance -. b. Last names P-Z due at 6th class. you still are responsible to have read material for that class on time and to report it on the class roll sheet to bring your record up to date when you return.None. Zuck. single-spaced on Ephesians 5:18 (25%) a. B. I will explain (in class syllabus topics 3-7) the principles more fully and clearly and give examples as students fill in their notes in this syllabus.Attend regularly. You also are responsible to find out from the friend where to insert these where they belong. reading I will announce the week before each are due. Exams -. No such readings will be allowed to be late without grade fall. Last names beginning with H-O due at 5th meeting of class. Two Papers (75% of grade totally) 1. Basic Bible Interpretation. using the NASB. brief detail at the next class. This also involves having your friend secure any handouts for you and give them to you before the next class. simply follow the kind of form the guide sheet (pp. Then. 11). Paper # 1 -. 2-3pp. I will expect reading in parts of this book. also add at least 10 really crucial questions that the . Report reading class syllabus by Rosscup for pages he announces in class a week before each reading will be due. C. or its immediate context you show is strategically related to the verse. and class syllabus readings. Then add at least 7 observations of what it does not say that are really significant to point out to people in our exposition. have a pre-arranged student from whom you reliably find out the reading (if any) and keep up with the class. Report such readings.Observation paper. If you miss a class. 14-16) later explains. not absenting yourself more than the Master's Seminary permits (for a 2-unit class. Due Dates Last names starting with A-G due at the beginning of (Sept. you are allowed 2 absences without needing an excuse). so decide a friend the first week of the semester to be able to secure reading assignments and/or lecture notes or changes in due dates promptly for any class you miss. These or Zuck readings are not allowed to be late without grade fall. On Ephesians 5:18. definitely does say. type neatly 18 or more distinct observations of what the verse. concordances. Even if a statement in itself is valid from some other considerations in Scripture. past papers. on good sentences. encyclopedias. if it is not surely stated in this passage or definitely and reasonably related closely with the thought here. Just be very sure to state expressly how you see every observation really is there. You may use the Greek text as well as the NASB if you are able. The grade also is to be determined by being accurate in what you put down and on the literary quality of your writing in good English. on choosing words well to say what needs to be said directly to the point without getting verbose (if you have 4 pp. also pointers to alert you on how to gain a better grade. 1416) is furnished later. 5:19ff or even the entire epistle. questions that clamor for an answer (from further study) if you are to get the correct meaning and expound the passage accurately to others. or more trim it!).5 verse and/or its context carefully related to the verse stimulates in your thinking. Context of Ephesians 5:18 You may include in the observations matters carefully gleaned from surrounding verses like 5:1-17. do not put it down. Bible dictionaries. or translations other than the NASB. See pages 12-16 below for additional information on this assignment and an example of the form. Use no other helps at all on this assignment. f.e. that is. Focus on your own careful observations that are valid on what is said. Guard against putting down as what it says what it does not say. . on correct spelling (watch this!). i. commentaries. c. Do not leave the grader wondering exactly what connection you see between the verse and verse 18. e. and how it vitally relates (ties in) in a close way to 5:18 so as to be obviously pertinent. reading things in from what you have read or heard. d. Numbering Number the three sections according to the form on pages 11. pp. lexicons. and how or why it is plainly valid (how you figure it is valid). 14-16 below. after the observation process. on neatness and accuracy in the typing. Grading Your grade will be decided on the quality and the significance of your observations as to how crucial or vital they are to help come to a sound interpretation later on. on turning the paper in to meet the due date. do not look anything up in articles. Help Some help (sample on the same kind of thing for John 15:2. and also on doing the number of points required. e. Last names A-G are due on (Nov. Format This second paper is to be typed. employ in your research at least seven different scholarly sources that you cite at different pertinent points within the body of the paper. and at least fully four but not more than six full pages.Big hermeneutics paper on interpretation of a Bible problem passage (50%). Due Dates Last names beginning with P-Z are due at the beginning of the 10th meeting of the class. single-spaced. the grader needs prayer for doing the Herculean task. use principles in Topic 5 on Parables. Also. and/or in class lectures. library reserve for past paper sample of this second paper. use principles in Topic 7 on prophecy. journal articles. so do not request this. Do not send your paper by e-mail. Do not turn papers in early. Cf. Requirements Use five principles from Topics 3 and 4 or Topic 5 (if on a parable). pp. listed in Rosscup. Cf. Topic 6 (if on a type). If you must be away. later. Sources can be lexicons. keeping up quality for the students’ sake. The spread of time facilitates this huge output of effort and hours and enables it being borne better. Topic Selection Select from the Bible a really key passage (cf. 20). Topics 3 and 4 to discuss this problem. Use the required form given on pages 17-18. . grade will be decided on quality overall and not by quantity above 35! 2. etc. Plan ahead as needed b. arrange for a friend to turn your paper in the day it is due. Last names H-O are due at 11th meeting of class. switches to a due date different than what your name fits. 6-7) on which there are at least two conflicting interpretations. Paper # 2 -. Library Reserve Desk for Sample Paper for Paper #2. If you do a parable. Use five principles of interpretation in Rosscup. or Topic 7 (a prophecy). c. By the way. You take the time to print it out! I will permit no trade-off deals. i. These principles. If you choose a prophecy. systematic theologies.6 If you have more than the 35 required. d. are explained in Zuck (in part). commentaries. The reason for the three dates is that a grader has to grade the very large portion of papers. a. or both. Some selected problems are now listed here.7 specialized books on a subject. books on manners and customs. CHOOSE ONLY FROM THIS LIST. and the work will be tested at the Judgment Seat of Christ (1 Corinthians 3:10-17). and when was it fulfilled? 7) Are the locusts in Joel 2 physical. The standard you display here may well be your standard for a life of ministry. Rosscup. most serious sources you can utilize. literal ones. or in his attitude. See Appendices II through VI for tools to use. but strive while you have this opportunity to use and use in printed form the best. If you use a computer source go find the printed source of the same thing and cite that in the right page number(s). or are they symbolic of armies? . e. Do not cite tapes. 2006. employed in) using this principle really leads more naturally to your preferred view than to some other view. Commentaries for Biblical Expositors. Avoid bringing him to the end of your section and leaving him questioning validity of reasons why you think this information necessarily favors your view. etc. or a woman who later would prove unfaithful. and also. or what? 3) Was the Flood in Genesis 6-8 local or universal? 4) What is meant by Lot's wife becoming a pillar of salt (Genesis 19:26)? 5) Did God command Hosea to marry a woman who already was immoral. How Principles lead to Conclusions Be careful and diligent on each principle to state logically and persuasively why the information based on (related to. The principle may be turned rather easily to favor a different view just as well or even better. or something else (Hosea 1:2ff)? 6) What is meant by Isaiah 7:14. f. computer sources. Do not just throw in material. and keep moving always toward leading your reader (hearer) by clear logic to the conclusion you have chosen. 1) Is there a gap in Genesis 1:2? 2) Was Cain's sin in Genesis 4 that of bringing a vegetable offering rather than a blood sacrifice. light or popular-type books of sermons or expositions. use that material to argue a case meaningfully.. etc. or both. Paper # 1 (Ephesians 5:18) I will base the grade on these criteria: doing your own work. organizing as required. or what? 15) What is the solution to the number 666 (Revelation 13:18)? III. In the section on what the text says.) A paper is on time only if in at the outset of class on the set date. spelling accuracy. Paper # 2 (See pages 17-18 below.8 8) Did Jonah physically die inside the great fish in order to be typical of Christ (Matthew 12). meeting the due turn in time. REQUIRED FORM ON THE TWO PAPERS A. refrain from bringing in . note on sample paper. “upon this rock I will build my church . typing neatly. .Observations on Ephesians 5:18 (See pages 11 below for form. or symbolic of the church. good literary quality of observations as to whether they reflect what the text does say or not say that is crucial (note this). 10. and pages 12-16 for pointers and examples on how to do it. or complement it. key questions that can lead to big discoveries. C. using no helps other than NASB and Greek text (for those who are able to use Greek).) B. also p. point B. p. not copying or partly copying some previous or current paper or other source.000 in Revelation 7:3-8 Israelites literally. A. . refer to his pre-salvation state or his struggle as a saved man and if so which view and why? 11) Does James 2:14-26 contradict Romans 4. Paper # 1 -. good sentences.) IV. or did the Jonah episode relate to Christ in some other respect? 9) What is meant in Matthew 16:18.”? 10) Does Paul in Romans 7:14ff. doing the required number of observations. 8. GRADING POLICY (Both papers and all reading must be done no matter what the grade within the 15 weeks to pass the course. in regard to justification by faith without works? 12) What is meant by "the Lord's day" in Revelation 1:10? 13) Is the "angel" (messenger) in Revelation 1-3 a celestial spirit being or a human leader of some kind? 14) Are the 144. or whether they ask really important. avoid heavy verbosity and too much detail. no less. However. keeping to the required length.) from the grade it would have received if it had been on time. otherwise the semester final grade will be a failure. neatness in typing. just as we expect a preacher to deliver his message at the specified time and not an hour later. his overall semester average may be somewhat higher. citing sources accurately with the correct form (see library reserve sample papers on how this is to be done. is too long! Get it done with brevity. V. If a paper is later than 2 weeks. also see section V. being consistent in wording about each view. the grade will drop to an “F”. not in footnotes or at the end of the paper). the instructor not only will assign an “F. enough to pass. Policy on Late Papers I expect work to be in on time. Remember to single-space. Examples of Different Types of Citations . no more. citing at least seven good scholarly sources. 5:18 more than 3 pp. It may be a failure anyway if grades average below 69. FORM FOR CITING SOURCES IN PAPER # 2 (cited within paragraphs in parentheses right in the flow of thought. and any paper below four (or close to this) full pages will be reduced in grade accordingly. arguing each principle logically and persuasively with good content so as to help the reader see that your view really does stand up best. pp.9 things that the passage does not actually say. it will be subject to a grade drop of two letter grades (“A” to “C”. fuzzy. B. etc. or beating around the bush. even if a student gets an “F” on a paper. Any paper submitted any time after the beginning of the class period when due (without adequate reason) is a late paper. 9-10 and 17-18 below). Paper # 2 (Interpretive Skills Paper) I will base the grade on such criteria as spelling. and explaining yourself adequately without being heavily verbose. If within a week. If a paper is turned in later than one week from the beginning of the class hour when it is due. turning in on the due date. “B” to “D”. clarity. C.” but lower the score from F=69 to F=50. and flow of words and choice of words). using no fewer or no more than five principles. so plan to keep your length within the boundaries specified. yet quality!). Papers later than even this (say 3 weeks late) go down more. The grade also will take into account whether a paper runs on too long overall or in certain points (any paper on Eph. correct punctuation. Any paper running beyond six pages will have the grade lowered a full grade. without adequate reason. or things from cross-reference passages that may not be really sure or helpful. All papers and all reading must be done and in by the beginning of the last class to gain credit for the course. A. Keep statements concise and to the point. literary quality (good sentences not overly long. Vol. IV. pp. 28). in Lange's Commentary on the Holy Scriptures. (Ryrie. you could shorten the title to an abbreviation since you already gave the full title. Ryrie. 39). Citation of a statement by one man writing a chapter or entry in a work edited by more than one other man: E. 29). ed. ed. p. p. 122). Paradise to Prison. 5. e.g. such as the Theological Dictionary of the New Testament. F. 6. Walter Grundmann. and Lewis Sperry Chafer's Systematic Theology can be shortened to ST. etc. N. (J. P. any later citation from that same work can be shortened. 268-80).g.g. Example of # 2 Paper . Baker's Dictionary of Theology can be shortened to BDT on the second time it is referred to. Theological Dictionary of the New Testament. last name last. E. TDNT (1967). Longenecker and M. 4. Jeremias. Citation of a journal article: E. "Dechomai in the New Testament". (S. p. B. J. 303). (John H. 54). "Kenosis". 1966).g. In this example. Citation of a statement by one man writing an entry in a work edited by another man: E. If you should cite some other writer of a different article in a work already cited. Lange. (Davis. (Grundmann. "Romans 5:12--An Exercise in Exegesis and Theology". Citation of a multi-volume work: E. Citation of a commentary by one man in another man's multi-volume work: E. the 123 is the volume number and the 30 is the page number being specifically cited. 3. Harrison. After you have made an initial citation from a work. chapter 19 in New Dimensions in New Testament Study. especially p. C. C. Bibliotheca Sacra. pp.g. II. p. G. "Lithos". Lewis Johnson. Samples can be drawn from the list above: e. Tenney. (John J. "The Mystery in Ephesians 3". Citation of a single-volume work: Simply give the author's full name. Baker's Dictionary of Theology. C. 298-316.g. e. (Frederic Gardiner. 30. Note that first name comes first. etc. Davis. p. and then the page or pages you are citing. 2. C. 123 (Jan. "Leviticus". 1. ed. R.10 1. eds.g. the full name of his work (underlined). Kittel (1954). 53-54. Gerstner.g. 308-09). and note all instructions pertaining to the paper. Also follow the structure the present pages give for this paper. .11 See sample of the # 2 paper at Library Reserve Desk to see how these citations are done in action within papers (Samples are not provided for Paper # 1 beyond helps in these requirement pages such as the example on John 15:2). . all numbered. one inch down-------->) Name _________________________ Course ________________________ Date __________________________ Student Box ____________________ Observations on Ephesians 5:18 (Title above is to be centered 2 lines below 4th line that gives box number). 10 Key Questions 26. concise sentence. . will yield really good information helpful in explaining the passage to a person or audience. 18. form a complete. 25. Include ten or more questions. Again. .” pp. Strive to say something that is a key statement which will really help. These are questions which. . 35. Include at least eighteen observations. D. making sure you have at least seven. Include at least seven statements. . more if you choose. and not to give some useless bit of information such as how many words there are in the English text or how many lines are in the verse. “Example. 7 Key Observations on What is NOT Said 19. For more helpful suggestions on how to write this paper. Number the observations consecutively from Section A.12 VI. Also see “Example for Ephesians 5:18 Paper”. when answered properly. Number the questions consecutively from Sections A and B. etc. concise sentence. . 18 Key Observations on What IS Said 1. be sure to be specific. . Form a complete. In every case. F. 14-16 Use basically 1-inch margins and set up the paper as follows: (upper right corner. see the following section. entitled "Pointers to help in doing Ephesians 5:18 Papers". FORM FOR PAPER # 1: EPHESIANS 5:18 cf. E. should he or she not?" Incorrect: "Paul contrasts two things--one should not be drunk. “What does drunkenness lead to?” For you have already answered that question.” Later under questions do not ask. Now note a direct tie-in to the text: "Verses 19-21 show that it is good to be filled with the Spirit. for example. “Drunkenness leads to excess. Punctuate properly. or placing them where they do not belong. but you have in no direct way related it to the TEXT. rather they should be filled with the Spirit. See the examples below: Incorrect: "A person should be filled with the Spirit. so why ask it separately? Move on to something new! . they still hurt themselves by frequently spelling incorrectly. That is true. "Will being filled have a good effect on behavior?" The text plainly shows that it does. actually that 5:18 may not only be referring to one. Use correct grammar.” Do not just say. ‘wasteful’ ”. so why question it? Be sure that you have not just wasted words." But note. “A person should not get drunk with wine because drunkenness is ‘excess’. should they not?" (Notice the switch from the singular person to the plural "they". commas in the right places. The following are examples of correct usage of apostrophes to show possession: "Paul's command". a positive observation might be. J. the plural context). "Jesus' disciples". but to a plural number (cf. Avoid saying the obvious thing that contributes nothing. Spell correctly! Even though some students know they should do this. Say instead something like. For example. because they apparently spell out results of a Spirit-filled life or else features that accompany it. rather he or she should be filled with the Spirit." (Observe the switch from "one" to the plural "they". Some omit periods at the ends of sentences.) Correct: "A person should be filled with the Spirit. Another common error occurs in leaving out apostrophes. Show how your statement is valid to the text itself. L. ALWAYS write complete sentences or complete questions! I. Do not just say. "It is a good thing to be filled with the Spirit”. "its meaning".) Correct: "Paul contrasts two things--one should not be drunk. etc. etc. question marks at the ends of questions.13 I POINTERS TO HELP IN DOING EPHESIANS 5:18 PAPERS Here are some tips that may very well help your grade on the paper: G. H. M. K. Be careful not to state the same thing twice in different words. “I should not get drunk with wine” (you have not given proof that you are in the verse!). or else to questions truly important in relation to what the text does say. Whatever you say needs to be about 5:18. Do not just ask. O. for instance. Do not just say a lot about the surrounding verses. combine the two since they fit together: “Paul contrasts the negative (do not get drunk) with the positive (be filled with the Spirit) in a two-fold command turning on the word ‘but’. and if necessary related directly in some crucial way to the surrounding context.14 N. . Why ask a question when a direct observation is right there? Ask key questions when this is not the case.” (and specify which verses form this “context”). “The command to be filled with the Spirit in 5:18 comes in the midst of several exhortations in the context. "Who was Paul?" That is far too introductory and general to contribute much that is directly helpful to most listeners when you are speaking on Ephesians 5:18. . "Paul emphasizes the negative".” P. For example. or things they have heard or read which are not really in the text itself. For example . and then under a separate point later say. Do not make two or more points where one point would take care of it. do not say. Q. Stick to what the text itself says for sure. . Focus on good observations on the text itself.” Rather. “Paul emphasizes the positive. R. Say a lot about 5:18 itself. Often students will write down things other passages say which may not necessarily be what THIS particular passage says. 7.” 10. Bearing fruit is related closely in context with “Abide in Me and I in you” (v. The vine/branch/fruit picture fits in as a part of the larger context of Jesus’ interchange with and discourse to His disciples (Chapters 13-16). 1) “prunes” the fruit-bearing branch. The aim the Father has in view in pruning a branch already bearing fruit is defined this way—“that it may bear more fruit. Every branch as related to bearing fruit is involved in both of the statements contrasted in the verse. the disciples (cf. The Father’s pruning work is focused on each individual branch (“it”). i. 2). EXAMPLE FOR EPHESIANS 5:18 PAPER Observations on John 15:2 A. 6. whatever this will be found to mean. 1 (Jesus. 14:8.e. 4a). as in v. . 9. What the branch is said not to do in the first part of the verse is ‘bear fruit”. and this related to “you”. His disciples are mentioned (13:5) and are frequently speaking to Jesus in this section (13:6. The fact of number10 above is obviously different from what is said of the non-fruit bearing branch. 14:23 etc. and branches are identified as “you” (which raises the question. 22. 3. Father of Jesus). in which no fruit is found and for which no fruit in the future is said to be in view. 24. 25. whatever this will turn out to mean.” 11. 15:8).) and the husbandman (“My Father”. scrupulously what it says for sure] 1.e. The bearing of fruit is mentioned in context (v. 12. 13:5. “you” singularly or “you” in a plural sense?). 8. The branch not bearing fruit is said to be “in Me”. 8. “disciples”. etc. The Father is said to “take away” every branch that does not bear fruit (v. whatever this will be interpreted to denote. 2. 4) in relation to the true vine in v. 4. “He” (the Father. 5.15 VI. Some kind of contrast seems to be involved since the verse refers to a branch that DOES NOT bear fruit and then a branch that DOES bear fruit.). What It Does Say [i. not an emphasis on some corporate work with “branches” or “them. and the statement even is made that the branch is not able to bear fruit of itself but only as it abides in the vine. 25. scrupulously what it does not say] 19. 22. “Fruit” is not directly defined in context as “the fruit of the Spirit is love . “abiding”.” etc. in relation to being in a “vine”. “love”. 20. if at all. 14:27. 2a) is not said anywhere in the passage ever to begin to bear fruit. The non-fruit bearing branch (v. B. nor how this enables bearing “more fruit”. What crucial meaning is denoted by using “branch” to refer to a person. as 15:1. but verse 6 may or may not provide definition since it refers to a branch as “thrown away” and “cast” though these terms would need further study. are there other “I am” claims.) do not appear to define exactly what “in Me” means. 15:11). (Gal. . Key Questions on What Is Said or Not Said 26. 18. 21. “joy”. What is meant by “He [the Father] takes away” is not explained in verse 2. 15. . 16. with any other such statement in the total picture? 27. however things said to be fruit of the Spirit in Galatians appear in the John 14-15 context as well (“peace”. how may “I am the vine” correlate. 24. How does the “vine” illustration fit into the larger context of what Jesus claims is His relationship to men in the whole Gospel of John in which Chapter 15 fits? For example.e. 17. 5:22). and if so.16 13. C. 15:8-12. This makes one wonder if the fruit is the same. The immediate verses (15:1-7 etc. and “bearing fruit”? . 14. What Is Not Said [i. 23. The meaning of “He prunes it [the fruit-bearing branch]” is not explained. “you are already clean”. Is the phrase “in Me”. “cannot bear fruit”. exactly as it is here. “I am”. 32. “I have spoken”. “neither can you”. and what do these tenses denote about “does not bear fruit”.17 28. 35. or some other idea? 29. “they are burned”. etc. “bears fruit”. . “takes away”.? 30. “abides”. What tenses are used to show the time of the action in key parts of the passage. where and with what significance. 34. 31. “does not abide”. “gather”. denoting being in Jesus Christ in a genuine saving sense. “Abide”. used elsewhere in the Gospel of John. 33. “bear more fruit”. “prunes”. “thrown away”. “you are”. “dries up”. “cast”. and if so. not writers who only refer to it but do not espouse it. VIII. One or two really good exponents of a view should suffice. Do not list more than four views. Cite people who actually champion the view. and in most passages the main three will be enough. You will find that it answers a lot of form questions. See also the specific student sample on reserve in the library (front counter) for this course. Statement of the Problem Give a concise statement of one to four sentences to make exactly clear which Bible problem you will be discussing and what constitutes the problem. Spell our concisely in the heading what the view claims is the interpretation. . . . complete sentences. Single-space this paper.18 IX. one inch down--------> Name_____________________ Course____________________ Date______________________ Student Box________________ Genesis 1:2 (Centered about 1/2 inch below student box) VII. but double-space as here between headings and paragraphs. (Include more sub-sections if necessary. Upper right corner. Always write in good. in some texts two main views. . B. The View that . Proposed Solutions (or Views or Interpretations) About one-half of a page should suffice in most cases to list the main views gleaned from sources in your research. the name of his work. and the page or pages. A. Here you are also to document within parentheses who holds the view. The View that .) . as here. as “a picture is worth a thousand words”. (See sample papers in the library and Section V in "Aims and Requirements" to take note of the form in documenting within the body of the paper and not in a footnote or endnote.) It would also be good to spell out briefly in sub-points the crucial aspects usually found in the view. Same as Section A above. FORM FOR PAPER # 2 The format here should be used for Paper # 2 discussing interpretation of a Bible problem passage. 19 IX. On some principles you may have one-half of a page. hermeneutical lines of reasoning. Use sub-points. Work at the task until you have something worthwhile or valid as a product. it shows how a student did the form (structure). 2. Then write. but no more. i. The Principle of Wider Context C.. etc. The Principle of Near Context Describe which factors in the immediate context point to your view better than to other views. and develop arguments with plenty of solid "beef". Include five principles. documentation of sources. B. etc. cf. Also cut out unnecessary long-windedness to keep the paper to 4 (or no more than 6 at the most) pages. Just be sure to argue well. .e. 1. The Principle of Word Study D. on others three quarters or a full page. and how. Strive to be very logical and clear to your reader (hearer). Preferred View Spell out which view described above you have decided is most correct. past student sample at library reserve desk. "This view appears to be correct based on the following hermeneutical principles applied to the problem": A. clarity. Strive to give support that really persuades.. Do not run thin on any principle. The Principle of Cross-Reference (Scripture Interprets Scripture) E. Exegesis and hermeneutics are closely related. I. where the compound term diermeneuo is found. DEFINITIONS We need to relate hermeneutics to other studies.20 TOPIC ONE: INTRODUCTION I. techniques. talking to the two disciples on the Emmaus Road. interpret". Historical Criticism Historical criticism decides what is the framework or setting within which the words of the Bible were fitted when they came historically. rules. it does not concern dead methods but can be vital and thrilling in opening up the things of Christ. Hermeneutics Hermeneutics determines the methods. Hermeneutics can lead to burning hearts! If used properly with sensitivity by a Spirit-led Christian. or principles which will best serve in getting at the proper interpretation of any part of the Bible. the greatest interpreter or master of hermeneutics. is in action here. Hermes was the Greek god who allegedly interpreted the message of the gods to mortals. Exegesis Exegesis is the application of methods to the text so as to bring out the actual meaning. is the root word in Luke 24:27. G. Textual Criticism Textual criticism decides the words of Scripture--which words are truly a part of the proper text and which words were not actually in the original. and at the same time see how it is distinct from them and has its own contribution to make. H. The question here is: where does hermeneutics fit in the total picture of various theological disciplines? A Canon A study of the canon looks at the determination and recognition of the books of Scripture--which books God intended to belong in the Bible. Christ. meaning "to explain. 32). Homiletics . Spirit-inspired manuscripts. The word hermeneuo. Notice the background of the word "hermeneutics". F. As He interprets from the Old Testament the things concerning Himself. their hearts burn within them (v. J. to a number of verses in different places. Gathering material b. according to the excellent definition of Charles Ryrie. Interacting with and praying over the material and for people who will hear it. L. Homiletics is broader and can involve any type of sermon. This does not mean that different biblical persons contradict one another in their theology. but there is a lot of preaching that is not Bible exposition. p.) and periods. 12). This means that the theology during the . God has an overall plan through history in which He progressively reveals different aspects of His truth in different stages and times when men have been prepared by previous revelation so as to be ready to receive it. Bible exposition is a particular type of message which follows right down through a verse or passage and brings out its meaning and implications for those involved. way of saying things. Even if a person writes out his message with no other person around. etc. to a topic. 2. Organizing material c. whether geared to a specific passage. Thinking through effective methods of communicating the material and for people who will hear it. In regard to periods. It involves the following two steps: 1. Biblical theology is concerned with two main facets--the distinctive theology of persons (Johannine theology. Bible Exposition Bible exposition is the actual expounding of the text to an audience in oral or written form. one is particularly concerned to relate every point of Scripture to its immediate context and to see the sense it has in relation to that precise setting or perspective. but it does mean that each person contributes distinctive emphases. Biblical Theology Biblical theology. In this discipline. style. etc. At that immediate moment. Homiletics is involved here.21 Homiletics is the science of the preparation and delivery of sermons. he is personally the one who benefits. he has an audience in mind beyond the present moment. but other will usually be benefited also. Pauline theology. etc. Petrine theology. Distinguish this from homiletics. is "that branch of theological science which deals systematically with the historically conditioned progress of the self-revelation of God as deposited in the Bible" (Biblical Theology of the New Testament. Preparation a. Presentation K. such as poetic sections. DISTINCTIONS IN THE HERMENEUTICAL PROCESS A. I DIVISIONS OF HERMENEUTICS O. He must gain a sense of mooring. the general or perspective principles (above) must be supplemented by more specific rules helpful in getting at a particular kind of material.22 pre-Mosaic covenant economy is not as full and final showing God's redemptive plans as a whole as it is later. and also Zuck. Biblical theology concentrates upon the Word only. and His plan from any and every source. M. It involves what men have said and done historically about doctrine. Broadly speaking. for more detail. types. it is gleaned from His revelation in the Word (special revelation) and the world (natural revelation). X. We need to be aware of certain rules which apply wherever we are in the Bible. N. or orientation amidst millions who are studying the Bible in varying degrees and ways. or parables. after the many aspects of fulfillment in Jesus Christ. General Hermeneutics This involves principles of interpretation which serve comprehensively and in general for all of Scripture. . History of Christian Doctrine History of Christian doctrine is a study of the history of various doctrines which have come into discussion and formulation at different points during the nineteen centuries of the developing church. and it also places greater emphasis on the distinctives of the particular person or the context of a period. Systematic Theology Systematic theology is a compilation of all that we know of God. His creatures. or he will be at sea and tossed to and fro: 1. prophecies. This must be true in relation to the following factors. Here. Systems of interpretation through the centuries See "Schools of Interpretation" in these notes. P. Special Hermeneutics This refers to more specialized rules that must be brought into action for interpreting certain types of biblical literature. integration. Orientation A student must decide and sharpen his awareness of where he will fit in the hermeneutical picture of today. 2. the how. but which most people pass over. You may have natural observation. the great Bible student is the person who has developed an ability with which he sees more than others see. Explanation This has been called "the art of awareness". for instance. Often he would have an entire audience stand and give their names right down all of the rows at the beginning of a program. he has the exciting prospect of becoming an instrument God can greatly use. "He shall glorify Me"). The Holy Spirit in Your Teaching. With this awareness and ability to communicate effectively to his generation. He did this by observing a person's features or clothing . B. Helpful reading: Roy Zuck. the who. His purpose His purpose (John 16:14. Here. Amidst all of the centuries. His Person (1 Corinthians 2:12-16) b. Situation of Today The student must find an orientation to the situation in which God has been pleased to place him. and then rattle off all the names correctly a few minutes later. and miss. Then he must minister the Word in a way that is relevant and meaningful. the when. Harry Lorayne was a good example of this. never compromising the message itself. the why. "What does it say?" He engages in the fine art of being all eyes and all ears. He is a detective seeking to uncover every clue. If he is to be a man who can rise to such an hour as this. and also what does not matter. God has placed him at this time in history and given him this situation and climate in which to live and move and have his being. Spirit of God The student of the Word must be properly related to the Holy Spirit if he is to handle it as it is in truth the Word of God and receive the true and real impact God intends it to have for him. the so what. Observation 1. In many cases. he probes deeply into the passage for the what. he must be sensitive to his context and know his world. the Christian must learn to relate to the Scripture and respond to the question. 3. Types of Observation There are different kinds of observation. the where. a. He was the author of How to Develop a Super-Power Memory.23 2. He sees things that are actually there. 3. there is hard work in disciplining himself along many different lines on natural observation so that he can seize full advantage of the potential within him to see and to make associations and judgments with a keen mind. voice.Look for similar verb forms in the passage. "for".Note the tense. Matthew is the only gospel writer who uses the phrase "the kingdom of heaven". and even takes the Christian out beyond natural ability into the realm of what God can do (cf. Commands i. On the other hand. Repeated words -. c."and". such as the five participles strung out in Ephesians 5:19-21. This may involve blood. Exhortations j. Definite articles or lack of them . f. d. and look up the verb in the lexicon so that you can observe its meaning. and others. and tears. 1 Corinthians 2:12-16)! The Christian who walks in the Spirit may combine the two types of observation in his exploration of the Word. b. Split-second ability to observe distinctions that mark men off paid him big dividends. is only natural observation developed to a very high degree.Note words that are repeated within a verse or within a context. e. Patterns in context -. What to Observe (A Brief Summary) a. however. Words a given writer tends to use For example. so to speak. Contrasts g. "but". there is the enablement of the Spirit of God so as to see and appreciate with spiritual perception what the man unaided by the Spirit would gloss over in his spiritual blindness. "therefore". Connecting words -. Comparisons h.24 and by making certain associations which will instantaneously suggest the name and aid his memory. Psalm 119:18. The second type of observation is supernatural. Verbs -. All of this. This is observation by the power of the Holy Spirit who controls and sharpens the abilities of the mental faculties. On the one hand. whether singular or plural. sweat. may "filled with (by) the Spirit" in Ephesians 5:18 mean the same thing as "strengthened with might by His Spirit" (Eph.3 fits under the overall sweep of Christ's appeal to His churches.For example. or the Christian -. and goals. lexicons. terrain. Variety in the way a writer refers to Christ. etc. the Holy Spirit. a given detail fits under the overall emphasis on seal judgments. For example. The overall. the context to determine what that theme is and evidence to support this). 3:16-19)? p. etc.For example. dictionaries. vegetation. dictionaries. distance. encyclopedias. climate. s. lexicons.For example. Whether the verse uses a phrase that MAY be synonymous with some other phrase . he may refer to Christians as saints. . Be prepared at times to meet with several different suggestions on what a phrase meant in the ancient situation. In Matthew 13. the term "Nicolaitans" in Revelation 2 needs further explanation for a proper historical understanding. comprehensive fact that the many separate details of a context or verse show. Words that need historical data which commentaries. etc.8:1. and in Revelation 6:1 . r. Genitives For example in Revelation 1:1. A given fact in Revelation 2 . encyclopedias may furnish to us -. etc." m. the filling of the Spirit in Ephesians 5:18 fits under the larger theme (cf. What the verse does NOT say that may be important o.locale. u. "the revelation of Jesus Christ. q. heartbeat. and good commentaries An example of a phrase that needs further clarification is "white stone" in Revelation 2. disappointment. brethren. or his anger.25 k. believers. Words or phrases that may be explained in books on manners and customs. Relation of the verse to the main point of the section it is in n. eight parables fit under the larger unifying theme of features or characteristics of the development in God's kingdom interests in the present age. feeling. t. Evidence of the writer's own passion. Adjectives l. References to geography -. in some cases. as in Ephesians 1:3-14. C. "What does it say? Where is it found? Is it found anywhere else. We can be so sure (out of ignorance). I begin to come up with answers to the right questions. How much space a writer devotes to a given subject or facet in comparison to what he gives to other aspects of the picture -. The beginner can find this very slow and time-consuming. The leading and lesser doctrinal views in a Bible book or in the writings of a given author. This is the result. but the skillful. and yet so surely wrong! . and here we are making dogmatic but poorly founded assertions about what the interpretation has to be. A proper use of these would involve looking at them carefully according to good principles of interpretation.26 v. etc. y. "What does it mean?" He comes to this by a proper use of the raw materials of observation--what he has seen. and certain references to timing of events in Acts 15 and Galatians 2. and Psalm 119 is written in sections beginning with each letter of the Hebrew alphabet. w.For example. days in Genesis 1. I am in a position to formulate what the passage must mean. Compare the following: Observation Interpretation My concern is.For example. judges' years in the book of Judges. but over fourteen chapters are devoted to Abraham's career. Interpretation The Christian responds to the question. if so. We have not yet observed enough. References to chronology -. x. Problem: Sometimes we jump to conclusions about interpretation before we have adequate observations. Features of a writer's style -. a.For example. With enough information in hand so that I can make the necessary sensible judgments. experienced interpreter may integrate and correlate many factors in a flash. based upon sifting all that I have observed through the check-points of key principles of interpretation. such as Moses or Paul. two chapters describe the creation. both general and specific. does that throw light upon the statement here?" I bombard the passage from every conceivable angle and simply milk it for all it is worth. and. Paul uses long sentences. etc. On a paragraph from his letter. After that I got rid of two hundred pounds of books and had a new universal put into the car. your interpretation may change drastically. eager to use his newly-acquired training and the tools God had given him. My friend had carefully selected books he prized for his ministry. Later I had to put shock absorbers in the car.00. then I had to get a new battery. a friend wrote me a letter. make observations and come to a wise interpretation. The situation: c. Class Discussion: Using a letter from a friend. b. I would like you to practice the Principle of Observation. . and insist that we must come out with this meaning without really giving the passage a fair chance to speak for itself. Historical Background: This incident took place in 1965 when prices were much lower than in 2004. Once you have observed the whole situation. Observe key details that you believe really can be determinative later in arriving at a proper interpretation of what he means.27 Why do we do this? 1) Because of a precipitous judgment after seeing some factor and making a mountain out of a molehill without checking it by other details to be sure.00 to $100. AN EXERCISE IN OBSERVATION Upon completing graduate school (seminary). Illustration from a life situation: The point here is that you can act hastily before you have made enough observations. 3) Lazy-mindedness. First I got rid of about sixty more pounds of books. By the time I was through it cost at least $80. He had packed his highly valued books into his car--as many as the car would hold--and driven several thousand miles home. The paragraph is as follows: I had a rough trip all the way. We bring to the investigation the interpretation of a favorite Bible preacher. He was excited about having and using all the tools in his service for Christ. see the whole passage through "colored glasses". 2) Because of a closed-minded attitude. building his library discerningly. List the truly determinative observations in the right column. (2) He gave books away along the journey to help the ailing car. 5. See if you can arrive at a proper interpretation: Less Decisive Observations Truly Decisive Observations 1. (3) He sold books to raise money to pay for car repairs he mentions along the way. . 6. 2. (5) He mailed books home to lighten the car load since he was having problems getting home. (6) He got so angry over his car problems that he took it out on many of his books. . there is a sensible method of observation that will lead us to the most natural and probable interpretation. books" and "got rid of two hundred pounds of books.28 Interpretive Problem: What does he mean by "got rid of. 7. virtually destroying them because God was not sparing him difficulty and making known the faithfulness those books talked about. 3. ."? Possible Views: (1) He threw the books out the car windows to lighten the load since the car was having problems. 4. 1. and the less likely points in the left column. 2. 7. Here. . 5. 6. as in many a Bible passage. we are beset with several views! However. . 4. 3. (4) He donated books to libraries along the way to make the load easier for his car. a norm. he can relate (or correlate) it with some doctrine in Scripture as a whole and show how it fits into the picture. I bring the truth specifically to focus upon personal behavior so that it is in direct contact with some actual attitude. She is under conviction because she thinks of 1 John 1:5.29 D. Here. word. not being careful about checking into it. Correlation The student responds to the question. rule. Beyond this. law. Principle Application Here. E. After making a few calls and giving a canned pitch. She is part of a lie. Example: God is light. he can correlate it with other aspects of truth in the daily life of the believer. therefore. I simply state a fundamental or general truth. and the book in an overall sense. is hard-pressed to find a job and earn money for college. . she becomes painfully aware that she is being used to misrepresent things to potential subscribers. She tells the boss that she is leaving. the chapter as an entire unit. a Christian. "How does this fit in?" He relates the meaning here to the flow of thought in the paragraph as a whole. so that it is in proper perspective with other elements of the spiritual experience. I am to live in a manner consistent with that light (1 John 1:5). the section of the book in its totality. She applies this to her life in an on-the-spot way. (Mary has taken a principle and made an actual application of it to her life. God is light. this concerns living the facts! What do we mean by application? We should not mean by this simply to state a principle. and is forgiven and cleansed. action. Or. Application The Christian asks. Example: Mary. that is. There is a difference between putting down some principle we have gleaned from a passage and actually making an application of that principle to impact our lives. or ground of action or conduct. She lands a job making phone calls for a magazine sales outfit. "How does it relate to me? To others? To God?" Beloved. or situation in my life or the life of another person. confesses her sin to the Lord. and so I did not feel I needed to study. The Problem of Making Applications Mary made the application above quite spontaneously and quickly once she learned what she was really doing. The reason behind misapplication is usually that a person starts at application before moving through observation. Paul Woolley has sounded a danger when he says that people sometimes use the Bible as though it were a book of magic (The Infallible Word. Illustrations of Misapplication a. The verse I read said. C. He replied. Example 2 A girl at Philadelphia Bible College miserably flunked an exam. and D. The Bible thus becomes sort of a sacred rabbit's foot. People use the Bible to find out the will of God by turning to it at random when a problem arises and seeking the answer to their difficulties in the first section that they read. and correlation. get you out from this land. "I read the verse that says the Spirit will give you in that day what you shall say. Sometimes they even let the Bible fall open "at will" and then blindly put their finger on a verse and. pp. Example 1 A Christian in military service read his Bible one morning to get his "verse for the day". She said. 194-95): . The professor called her in and asked why. not necessarily to another person. .O. "I read the Word to get some guidance for the day.30 1. b. It is like a good luck charm. a verse which in its context was intended to apply specifically to the case of Jacob. . he rubs it a certain way. He places Step E before Steps B. `Arise. force it into a plausible meaning for their particular difficulty. . and rightly so.W. he read Genesis 31:13. interpretation. She used a verse for which the interpretation was already quite clear in her mind.L." She had misapplied such verses as Matthew 10:19-20 and Mark 13:11. so to speak. Later he turned up A. When he had been located and dealt with in due military fashion. They may do this with motives that are sincere or insincere. 2. and I got out of this place!" In this case. having read it. one of his buddies asked what had possessed him to pull such a thing. But often people make applications from verses that actually amount to twisting the idea of those verses out of harmony with the true interpretation.' So I took that as God speaking to me. and expects it to say what he wants it to say for a given situation. " he replied.31 c. True. was fulfilled in the sixth and fifth centuries B." she concluded with an air of finality and triumph. I read a verse that says a woman went on to marry each of seven brothers." she continued." 3.C.. "Now. "Did you realize that in Isaiah. "I don't believe I would care to pursue the matter any further. some have hair-trigger tendencies to read into . this may come only with instruction. He replied. by the way. She had misapplied a verse. she lost. realizing that something had obviously gotten far amiss in her use of the passage." That was enough for her. Does this mean that I should marry my husband's brother?" She had Matthew 22:23ff in view and was in deep perplexity and turmoil because she did not want to marry her brother-in-law! d. "Well. chapter 44. What Proper Application Means Proper application means that a person makes sure that his application arises out of a solid and sound set of observations and a right use of principles for interpretation. She felt she had a word from God that she was going to be first. The story told how she was convinced that the Bible told her she would win the nomination.500 years ago. and the last first. It also may take some deliberate effort over a period of time (such as in a hermeneutics course or simplified series in a layman's Bible class) to develop a mental set that is conscious of and sensitive to the use of interpretive principles before swinging into action with an application. "My husband died. "Yes. we read of Cyrus doing this very thing?" Then she read over the phone the words about Cyrus of ancient Persia rebuilding the city of Jerusalem which. Example 3 A woman said to the writer. backed out of the situation slowly. She had received the official list of names from the Texas State Democratic Committee and seen her name printed last. She read in her Bible the words of Matthew 19:30. "Many that are first will be last. "Did you hear about Cyrus Eaton and Rockefeller planning to build hotels behind the Iron Curtain?" she asked. Of course. "What do you think of that?" The announcer. or about 2." "Well. Example 4 The Dallas Morning News one morning in March of 1964 ran the story of a woman who was one of four candidates for governor of Texas in the Democratic primary. Needless to say. Example 5 A lady phoned a radio station in the Los Angeles area and talked with an announcer on January 16. It means that he avoids angling for a blessing or a "message from God" at the expense of the literal thought in a passage. 1967. e. a. 4. It may have been given to some other person long ago in his specific need and the exact situation is not to be reproduced for you. Do not put your finger on a verse sort of at random and expect God to jump out like a cuckoo bird and speak to you with some special word for the moment. He is flexible. No holds are barred. then you can afford to give a part of it to Him in quality time spent in His presence." Here we may look at only two matters that point us in the right direction. Face it. . It is no better than the customs of heathen who toss eggs on a roof to see if they break or not." Some tolerate the shallow misconception that if the Bible is to be meaningful a verse ought to mean whatever I see in it that I perceive as a blessing. When you see how God worked in Paul's life in different ways at different times. but you can rather see that God will take care of you whatever His good pleasure for you is at the moment. we simply cannot afford the luxury of such promiscuous excursion from the path of propriety. Anything goes. This is a ouija board type of thing. all of it. The Way to a True Application A more detailed discussion of good guidelines appears in Ramm's chapter on "Devotional and Practical Use of the Bible. but applications lined up in harmony with tried and trusty laws for getting at the proper meaning. Determine if the statement is really directly applicable to you. We need applications. I write my own Bible. If God is worth your life. You can allow Him to address you out of His Word in careful ways and not as you go rushing by. be it in life or in death. God can work in line with His principle in two different lives in two different ways. The wise step for you may be to glean a principle from the passage and then look to the Lord to meet you in your specific situation as He met this other person long ago in his specific situation. it helps you to realize that you cannot take one way and hold God inflexibly to it. "The Lord led me. or read the entrails of chickens to determine their course of action. A little sober reflection on the principles of interpretation would help people to see that the words "The Lord led me" would more truthfully be. in some cases. in Acts 18:9-10 God promised Paul He would keep him safe in Corinth at that time. yes. For example. "My own imagination led me." If we are to do business for our great Lord in a way that honors Him. b. Be critical with yourself about indulging in little games of magic with your Bible.32 verses whatever surface whim strikes them at the moment and say. but later He allowed him to be martyred in Rome. First. There are many other passages that show there can be harmony between proper effort and doing this with a trusting dependence on God for His working through us in gracious enablement. etc. 2003. We are not to press every detail of what a coin is but see what the context wants us to emphasize. The point in Luke 15 as in the Prodigal Son part is applied by rejoicing over a sinner being saved. The application should flow naturally and easily out of the interpretation. valued it. we find that the person looking to God is to ask in accord with God's will as shown in His Word. 58.." which sets the tone and shows that the inclination is to be in line with delighting in Him. for his desires are sifted and brought into harmony with . of Luke 15 itself. Since the coin the woman lost is an inanimate object.. really fit it. make no effort. intellect. as in John 6:44. communion. Paul is clear about effort in 1 Corinthians 15:10. not just asking Him to give us whatever might satisfy fleshly desires. then expect provision. and not from Luke 15. which says to delight in the Lord and He will give you the desires of your heart.33 c. Many things about a coin are not the point. dependence. This point should be gleaned from Scripture only where it clearly is the point. but other passages of an integrated. E. we as people trusting Christ should do nothing to abide. energetic life (cf. emotions. so that the application may match up accurately with the interpretation. Find a proper balance by cross-reference. d. The point in the parable of the lost coin is that the woman lost it. Not only that. Another illustration of this principle of verifying the true interpretation before making an application is seen in Luke 15:8-10. 1 John 5:14-15. really move around. and put no strain or artificiality upon it. when we cross-reference with John 15:7. The abiding life can be a very active. whole chapter on this in J. But the basic idea of John 15 is inner flow of life. consistent Scripture teach believers to put forth effort. a coin stays in one spot when it is lost. therefore. Another example is Psalm 37:4. Besides. whereas a sinner may run from God. the context. etc. etc. etc. Philippians 2:12-13 describes a believer's effort with dependence on God who works within. and many will wonder if the illustration is meant to teach all points of truth. searched to find it. in grace. and rejoiced upon its recovery. For example. some say in John 15 that a vine has no effort and branches do nothing. Rosscup. some have used this to teach a man is unable to come to God without God's working. we are people with will. This is the consistent point in all three parables in the flow. Also. for God values him. Abiding in Christ: Studies in John 15. for example. copy available at The Grace Book Shack).. note "delight yourself in the Lord. That would need to be done in the John 15 situation above. selfishness. and not literally branches. Make sure you have the true interpretation before making an application. etc. Paul prayed for the Ephesians that they might receive the Spirit. For example. h. We would apply by receptivity. Think of people and things around you and how your relationship with these can be better specifically because of application. This ought to keep life busy. that would only be a pretty theorizing or meditation on a principle. 1 Corinthians 6:19-20. believers were to pray for the Holy Spirit.). We need His direction. obedience to the Spirit who now already indwells. l. In applying such a text as Luke 11:13. g.34 what God desires. we would as saved people not pray for the coming of the Spirit. For example. So. for believers in different areas of the outreaching gospel to realize this and receive the Spirit as God waited for the truth to become known even far from Jerusalem. He is resident and wants to be president. and they did. and progressive steps during a transitional period. f. k. as we are to give thanks in everything (1 Thessalonians 5:18). As you drop a . this was before the Spirit was given to be in believers (John 14:16-17) in some wonderful new sense. Make the application in the guidance of the Holy Spirit (Romans 8:14. Once the transitional period was past. i. Thank God for the truth we are applying. in Luke 11:13. power. But it took time. in Acts 19:1-7. Make the application with sensitivity to progressive revelation IF such progression has a bearing on that passage or point. Make sure you LIVE OUT the truth. You do not just think about it as a nice idea. etc. "excel still more"). realizing that God is ready to work in us to will and to do of His good pleasure). e. Share the truth when you are confident that it is real in your own life. etc. Then apply more and more (cf. we would integrate with progressive revelation and pray in light of what we know from the more complete picture later in the New Testament. Galatians 5:18. Make the application immediately before we forget or the urgency we have felt fades. you have not applied it until you do. all of the saved receive the Spirit at the moment of initial salvation and His indwelling is a mark of the saved (Romans 8:9. etc. Make a list of specific ways to put a truth into practice (in line with Philippians 2:12. j.). Psalm 37:4 is not a blank check we fill in with selfish wants. the Samaritan woman in John 4 shared quickly with those of her town. 1 Thessalonians 4:1. He was given in Acts 2. "The ball is in your court.35 pebble into a pool and send out circles wider and wider. You must be ready to give it to a person. He takes the Lord as his all-in-all for power. Sunday school teacher. confidence. Appropriation The Christian goes a step farther than simply making an application of the truth directly to his life. Share your applying of the truth particularly with the person (if there is one) who brought it to your attention--your pastor. To use a basketball figure. and consistency with other applications. It would have been much better for you to make the application after you have upheld your responsibility for the meeting. Organization for Sharing The Christian seeking to share truth with another person or a group goes through the steps of arranging it in a meaningful and attractive way. It is your privilege. B. you have just come from a meeting where a message brought God's conviction to witness. G. and you fail your responsibility there. peace. F. Let the blessing of spiritual renewal or growth be felt by others. but is applying it to others. joy. and E (above) are crucial in the actual matter of hermeneutics. but in the experience of a servant of Christ others are also closely related to them. but he appropriates the Lord afresh to make it work and to live it through him. love. Some now follow. D. Then he appropriates the Lord's faithfulness to do a work in their hearts so that they will begin to apply and live in the good of this truth. If . coordinating and integrating the different aspects of your life in harmony. purity of heart. coordination. and all of the fruit of the Spirit. He does this by simple. It may be he is not newly making the application primarily for himself at the moment since it is already real to him. friend. o. wisdom. husband or wife. your impact on the world around you can reach out farther and farther. n." NOTE: Steps A. This list can go on. He must remember: I am not teaching a lesson alone. etc. He appropriates or receives the enablement of God who alone can execute this truth he is applying and make it effectual in the life. Make the application in balance. For example. This is something like preparing a sales talk. You go to witness when you are supposed to be in charge of a meeting coming up. knowing that your success hinges largely on the way you give the talk. child-like trust. C. He not only makes the application of a truth to his life. m. I am teaching it to people. not simply motions. etc. Paul's great desire for his ministry should also be ours: that we speak "in demonstration of the Spirit and of power" (1 Corinthians 2:4). etc. 1. H. 2 Corinthians 5:14-21. The God who speaks to us wants to speak to others through us (cf. it is worth saying clearly. the burden rolls off my shoulders and onto His. you call some person. while crafting the message. Think about their dilemmas. Since I am Christ's servant. their problems. you are to be aware of their joys. as I labor with a holy care that my eye is single to . You must try to say it so that it reaches down into them right where they live. Yet who can make it so? Only the Lord. Remember that if something is worth saying. The various other steps before this have led up to it. It is my happy lot to trust Him for that and believe that through my efforts. you must see it clearly yourself. their failures. But it must be a ministry. To begin with.). In my heart it must be forever settled that while I might work with unceasing devotion. Supplication The Christian talks to God about the persons before he talks to the persons about God. you do not simply make a phone call. I must not hold it only to myself in an intolerable selfishness but share it in a liberal glad-heartedness. Organize it around a main point or points (of your passage). Let the results in men's lives be not on the scale of my own small dimensions.36 you are doing it by phone. In this. the chances are nobody else will resurrect it for you! If you know it clearly and say it clearly. be available to your people. If you have only the foggiest notion about it. 2. be aware of their problems. Being in possession of God's truth. Presentation Here is the actual sharing itself. but according to the working of His Spirit who works mightily. the effect of all my sharing is not simply my responsibility but His. then others can "read" you clearly. I. you integrate certain things so that you center on what they’re dealing with. 13:3. The danger here is that you can get lost in a forest of details and keep what you really would like to say so well hidden that nobody can guess what it is. Organize it for persons. Others will not appear on the surface. but I must not be discouraged as though all depends upon my limited discernment at the moment or even later. If then the Lord is finally responsible for the results. seeing about His ancient business. And He is pleased to do it through me. He is at the task even more fervently than I am.37 His glory. I must realize that I will not always be able to see what He has wrought. But if I have labored in the Word and given it out as faithfully as I honestly know how. God honors His Word in ways I see and in ways I cannot see. and realize it. and yet see no apparent results. I can still rest in the Lord and be at peace with what He has done--which I take by faith though I do not see it as He does . If I have been slothful and shoddy in preparation and presentation of the Word. I should confess this sin and change my ways to please the Lord. Certain effects of a given message or witness may be immediately noticeable and encouraging to me. 20-53). Christian and Patristic allegorism. Religious tradition in the poets Homer and Hesiod The writings of Homer and Hesiod had a popular appeal. Mickelsen says of this method: "What the original writer [of Scripture] is trying to say is ignored. What the interpreter wants to say becomes the only important factor" (p. Interpreting the Bible. He was forced either to reject . and even immoral. Later. 23-92) or chronologically to see the historical development of all the strands in one discussion (A. absurd. Mickelsen says: "Allegorizing is like a fog which at first renders objects indistinct and then finally blots them out altogether" (p. Thus. 28). The definition of the allegorical method is as follows: The allegorical method regards the literal. pp. A. 28). yet were filled with the fanciful. He means that in many cases imagination replaces observation. coming later. grotesque. and more spiritual. The conflict that caused the introduction of allegorism (as Ramm) a. I. ALLEGORICAL SCHOOLS The word "schools" is plural because there are a number of these: Greek allegorism. historical sense of a passage as a mere vehicle for getting underneath to a hidden meaning thought to be deeper. they wrote about the lustful escapades of Greek gods.38 TOPIC TWO: SCHOOLS OF INTERPRETATION We may study the schools of interpretation topically (as Ramm. Greek Allegorism The Greeks were not concerned with Scripture but with their own writings. 1. Jewish allegorism. which created tension and conflict with the philosophical school of thought. allegorical interpretation later on springs from pagan sources. . However. Mickelsen. "Plato was acquainted with this method. B. their allegorical method of interpreting their writings was later adopted by both Jews and Christians. and was so opposed to it that he did not want poets in his Republic! . . grammatical. The approach here is in accordance with Ramm and with indebtedness to his arrangement since his work is more convenient to follow. Philosophical-historical tradition in Thucydides and Herodotus Plato. b. could not harmonize embarrassing crudities in Homer with the philosophic convictions. For example. Beneath the letter (rhete) or the obvious (phanera) is the real meaning (hyponoia)." (p. Mickelsen remarks. 37). pp. more profound. and Catholic allegorism. The Consequences a. the prophets. Egypt. 136). Jewish Allegorism 1. were there was a great Jewish population and later a large Christian segment. The consequences a. b. because of the illicit sex capers of the gods. B. The spread of the principle The Greek principle of allegorism spread to Alexandria. the Alexandrian Jews made the Bible express and anticipate the doctrines of the same philosophers" (p. of Anaxagoras. As the historian Farrar writes. they sensed the conflicts between Plato and their Scripture. They were steeped in the Mosaic law. . 2. or to read in a nice explanation for these which would smooth everything over and erase the conflict with philosophy. Solution Many found a convenient method of resolving the conflict and saving face. Thus. eventually to the Christians. the Alexandrian Jews had tensions. and borrowing from them the very same methods. But as they rubbed elbows with others in Alexandria and learned the culture with its Greek philosophy. One must look underneath to see the real meaning (hyponoia). The allegorism was bequeathed to the Jews and later. The solution to the problem Greeks relieved the tension and explained that there was really no clash after all. Out of the roots of pagan Greek allegorism there would grow a tree of allegorical interpretation forced into the Bible.39 Homer if taken literally. The conflict Like the Greeks. Some episodes or statements in Scripture became the constant butt of Gentile ridicule. and the writings of the Old Testament. They simply allegorized the Scripture and erased the problem. the allegorism was a convenient blessing: "By these means there was no sort of difficulty in making Homer speak the language of Pythagoras. 2. the immoralities evaporated and the allegorist’s interpretation saw values and not vices in the gods. The stories of the gods and the writings of the poets were not to be taken literally but allegorically. They could not cling to both without red-faced embarrassment. or of Zeno. of Plato. it must be allegory. and speaks admiringly of other stars in the philosophical galaxy. . Thus. b) His purpose As a Jew he loved the Scripture and felt that the Mosaic Law and the prophets were superior to Plato and the philosophers. 137-38) that Philo was weak on Old Testament and rabbinical culture. He read philosophy back into Moses and so reconciled the two to suit his own notions. He developed a massive system of interpretation filled with allegorism to give the Old Testament a charm to the Greek mind.40 b. he refers to "the great Plato". but he was the man who systematized it in relation to the Old Testament and brought it to its epitome in early times. 54) He was not the first Jew to adopt the allegorical method. He could find in Moses whatever he wanted. Sophocles. By this he exalted the Old Testament and made it respectable. a) His preparation (training) Farrar tells us (pp. Philo said. p. again. particularly from Moses. For example. Hesiod. He could regard himself as a learned philosopher and yet at the same time a faithful Jew (Farrar. 2) Philo (20 B. He even compared divine wisdom to Sarah the princess and human wisdom to Hagar the concubine. when Scripture says that Adam hid himself from God. this dishonors God because He sees all things. was very convenient. Scholars 1) Aristobolus (160 B. liked its splendor and charm. He often quoted from Homer. b) The Old Testament was made to teach the same things as the Greek philosophers when the allegorical method was applied. and felt driven to find a middle means by which Moses and the philosophers could be united and harmonized (Farrar. 133). 137).D.A. But he was dazzled by Greek philosophy.C.) He held that: a) Greek philosophy was borrowed from the Old Testament. p. thus. This. and others. and also was intoxicated with the Greek philosophers.C. but he was steeped in Greek literature which he read voluminously. . e. pp." (2) The verse "God did not cause it to rain upon the earth" (Genesis 2:5) means that God did not shed the perceptions of things upon the senses. 29. He wanted to save face for the Mosaic Law and the prophets and make these attractive and respectable.) d) His principles (Cf. p. p. For example: (1) When Moses mentions "the green herb of the field". not men! Men insist on harmonizing the Bible with the latest current popular opinions. pp. Cain had a wife.41 c) His problem He saw the problem of defending the cause of Judaism against sneering Greeks. From the overall drift of his statements. They must be treated so as to offer no offense to those who had "come of age". 140). Philo did not consider the literal meaning useless--he even claims respect for it--but this is to some extent seemingly lip service only. even the simplest statements of Scripture evaporated and were replaced by philosophical niceties or moral platitudes (Farrar. The Bible must take a deep bow before the shrine of contemporary ideas. He came to the rescue of wavering Jews who felt the sting of ridicule for their writings. a concession to the weak and ignorant. but the allegorical sense was the soul which could be seen and appreciated by the enlightened or elite. "Adam hid himself from God" or Jacob said. e. he really means "that portion of the mind which is perceptible only by intellect. "God is in this place". It was the body.g. 27-28. e) His perversions At his hands. he regarded it as the immature sense. Farrar. (Note: This viewpoint presupposes that Scripture must bend. (3) An allegory is obvious. . 13657).g. (2) A contradiction seems apparent. Mickelsen. Ramm. Philo instructed that the Scriptures must be interpreted allegorically when: (1) A statement is unworthy of God. b. Objections to the system 1) Ignoring of the historical and literal sense of texts 2) Inadequate understanding of passages in view of progressive revelation. Christian and Patristic Allegorism 1. . Farrar says aptly: ". C. Here. . He was determined to get circuitously what he could not get directly. 4) Confusing of the allegorical and the typical. 6) Fostering of dogmatic interpretations and ecclesiastical absolutism. 2) To emphasize truths of the Gospel. And thus did he practically create a Bible of his own--a Bible infinitely less venerable and more obscure--endowed with claims and interpreted by methods which were not derived from its own pages but were a feeble exotic transplanted from the theories of Greek philosophers into a completely alien soil" (p. 3) Indiscriminate use of allegorism to explain the meaning of parables. Duration of the system--more than 1500 years until the Protestant Reformation. courage. It poured meanings back into Old Testament texts that were not fully-bloomed yet. etc. temperance. Objectives of the system 1) To explain the Old Testament as a Christian document. (4) The FOUR HEADS OF THE RIVER going out of Eden are the cardinal virtues--prudence.42 (3) When God planted a Paradise in Eden. . 152). 5) Insistence that Greek philosophy was in the Old Testament and could be uncovered by the shovel of allegorism. it failed to grasp the distinction between a valid interpretation of the Old Testament and an improper understanding of it. and justice. c. Introduction a. the meaning is that God implants terrestrial virtue in the human race. Such men as Celsus and Porphyry were knocking the Scripture. 31). Origen reduced the allegorical method to a system. This was a tremendous task. the water pots of stone in John 2. 282). mean the Scriptures. supposed petty distinctions about which animals were clean or unclean. Individuals a. b. Newman." The LXX renders it. Origen (185-254) 1) His setting In Alexandria. Jacob's wives and concubines. "An omer is the tenth part of a ephah.). pointing to such episodes as Lot's incest. 32). p. and many other matters (Mickelsen. the soulish sense (that which relates to matters of religious life). Exodus 16:36 reads. see 2 Corinthians 5:17. speech. and the spiritual sense (that which relates to heavenly life). 2) His system Origen's system is set forth in voluminous writings.000 different works (A. "the tenth part of the three measures. Origen and others even before him resorted to allegorism. Clement of Alexandria (155-215) He saw five senses in a passage of Scripture (cf. motivated by the challenge of dressing up the Jewish Scriptures to make them attractive to minds that would not accept them. He held that. carnal. every passage of the Bible has three senses. A Manual of Church History. not a change in the Bible. p. I." Clement says these measures are in their deepest sense three criteria of sensation. For example. Noah's drunkenness.43 7) Summary--It obscures the true meaning of the Word of God and offers no check to determine its correctness. there must be a change in the man by regeneration and a new viewpoint as a new creation (for example. Ephiphani estimated that he authored about 6. 186). etc. containing two or three firkins (about twenty gallons) apiece. sensual). there was a group of scholars trying to make the Christian faith appealing and meaningful to the intellectual. for the Bible was being labeled as immoral. He saw the literal or body sense (earthly. Note: The Bible says that when a man does not believe the Bible. p. H. . and absurd. He brought 1 Thessalonians 5:23 into play here. For example. trivial. p. and understanding (Farrar. just as in the Platonic trichotomy. Ramm. Judah's seduction of Tamar. Egypt. 2. How. Origen approached Scripture with the following principles: The literal meaning of Scripture is the preliminary level of Scripture. he asserted. who could ride the hermeneutical elevator to higher levels. he asks. . . Farrar's evaluation is incisive: "In reading most of Origen's difficulties about the Bible in its literal meaning. for one could justify any view on this basis. footnote). which were inherently absurd to him. he would have contemplated such difficulties with a smile. but was to be left by the more intelligent believer. 192. Judah's fornication with Tamar. (There is truth in this statement also. prohibitions to eat vultures (Deuteronomy 14:5). including the spiritual." (p. .) Much of the literal (body) sense to him was derogatory to God's greatness. etc. It was only because he saw Scripture in a false light that he was unable to account for its most salient phenomena except by explaining them away. . To interpret these literally as having happened would render the Christian faith grotesque and impossible (cf. We need sound rules of interpretation!) The true exegesis is the spiritual exegesis of the Bible. There was the incest by Lot. As he used the three senses. and he regarded many Old Testament stories as immoral and unbecoming. . . . but there is danger in it when wrongly used. we must have grace given to us by Christ. we stand amazed. 193). could readers possibly receive edification from the minutia of Leviticus or Numbers? It would be unbecoming of God to give minute rules about fat and leaven (Leviticus 3).44 They are intended to purify the Jews and sometimes contain two firkins--the moral and literal sense--and sometimes three. It was good for the crude layman. By the slightest application of literary criticism they vanish at a touch. Farrar. pp. . . many things are contradictory and involve discrepancies (Farrar.. p. . . but Origen was so anxious to bend the Scripture to make the Christian faith palatable to unsympathetic men that he made many concessions. (This is a good statement. To understand the Bible. or to justify the slaughter of enemy peoples. Further. Unbelief comes in many ways. Had he abstained from applying to the whole of Scripture mere fragments of clauses often divorced from their meaning and dissevered from their context. 191193). Psalm 3:5 speaks of lying down. Also. His allegorizing appears to run away with him. Augustine said that the Psalmist is referring to the death and resurrection of Christ here. a) He presupposed that he should find almost all the truth of the Gospel in the Old Testament. 3) His practice Augustine allegorized extensively. c. Ramm says. can be theoretically better than some of the rules which he lays down. He knew no Hebrew and only a little Greek (Farrar. but he grossly overdid it by reading senses into Old Testament verses. He did nobly in some matters." To Augustine. Farrar sizes him up as follows: "Nothing. . . and rising up again or awakening. c) He presupposed that the Bible must be interpreted in agreement with the dogma of the Catholic Church. indeed. but badly in others. He had had an immoral life as a young man and was . . sleeping. 37). Only the School of Antioch held out solidly against the system and adhered to a rigid literal method. Why? He did it to establish the current ecclesiology. For example. It prevailed throughout the Middle Ages. 234). 2) His principles (inconsistent) Ramm lists twelve principles held by Augustine (pp.45 3) His significance Origen's system of allegorism was soon adopted as the popular method of the Christian Church. Augustine (North Africa. "There is hardly a rule he made which he did not frequently violate" (p. There is truth in this. this meant that Christ was aware of his approaching death. p. 354-430) 1) His presuppositions It should be stated that Augustine was badly equipped for the work of exposition. b) He presupposed that 2 Corinthians 3:6 supports the allegorical interpretation. He applied prophecies on the kingdom to the Roman Catholic Church in The City of God. But when we read his actual comments these principles are forgotten" (p. of course. 36-37). 234). Psalm 104:19 speaks of "the sun which knoweth his going down. he came up with a third concept that was wrong too. Though there was some fresh and original thinking which careful research can demonstrate today. . so he changed the concept of the kingdom from a literal one to a spiritualized one. The concept of the millennial kingdom during his day was degenerated into gratifying fleshly desires--wine.) c) Anagogical--Jerusalem refers to the heavenly city which believers hope to enter. approx. "Except for an oasis here and there. Heb. He was against the twisted concept. however. but an interpreter can read it into passages by allegorizing. (Again. This is true only when texts so define it (cf. Centrality of the allegorical method Interpreters of the period generally saw the following senses of the Scripture: 1) Literal sense.) b) Moral--Jerusalem refers to the human soul. 12. or the letter of Scripture 2) Spiritual or mystical sense. Twisted concepts about the kingdom had created a distasteful image in his mind. and song. . This breaks down into three divisions. Scripture does not say this. the Middle Ages were a vast desert so far as biblical interpretation is concerned . instead of scrapping the twisted concept and going back to the pure Scriptural concept. 35). Catholic Allegorism (Middle Ages. 1200-1517) 1. the overall situation was not so. b. (Notice that Scripture itself does not say this. Mickelsen says." (p. The word "Jerusalem" serves as an illustration: a) Allegorical--Jerusalem refers to the church.46 reacting rigidly against it. . Evaluation: Augustine was arguing against a "straw man". This was repulsive to him. Conformity to traditional dogma of the church. 2122). D. women. Panorama of the period (general characteristics that describe it) a. Rev. Notice however that the positive arguments which many of the Fathers give for allegorism are inevitably founded on misapplications which cannot stand the acid test of sound exegesis.47 One could easily go astray here through misuse of the principle that a given word can have different senses in the Bible. Principles of the period (cf. Its derivation--pagan Greek philosophy 2. Nicholas of Lyra (1279-1340) Farrar calls him "the Jerome of the fourteenth century" (p. the literal sense and the three divisions of the spiritual sense. he did more than any other writer to break down the tyranny of ecclesiastical tradition. b. etc. 2. For example. they confused legitimate typology with allegorism. . 3. For example.. E. but in practice was still deeply enmeshed in the allegorical method. baptism. Proponents of the period a. "sea" could mean a body of water. etc. complained because the mystic sense had almost been allowed to choke out the literal. Thomas Aquinas (1225-1274) He said that theological reasoning must be based upon the literal sense of Scripture. the heathen. 277). It is taught in Scripture itself as a valid principle. It relieves Scripture of elements unsavory to the rational mind and makes it more appealing. Concluding Evaluation of Allegorical Interpretation 1. but some would make it mean Scripture. a. he insisted on the principle of referring to the original languages. . Also. Ramm. he made big strides toward a return to literal interpretation. etc. pp. He did stress the importance of the literal interpretation. 274). Nicholas accepted the various senses of Scripture described above. However. 39-45) Most of these simply develop the point above on conformity to the traditional church position. . Farrar pays tribute to him when he writes: ". b. Its defense--Some things can be said in an effort to justify it. anthropomorphisms with allegorism. and demanded that the literal sense alone should be used in proving doctrines. and to overthrow the blind belief in the bad method of centuries" (p. II. The principle of it--The literal sense was used primarily. The purpose for it--Jews during the exile in Babylon had lost their Hebrew tongue and were speaking Aramaic.C. 445 B. they could not understand the Hebrew Scriptures (Old Testament). An Introduction to the Critical Study and Knowledge of the Holy Scriptures. Jewish Literalism 1. 2. They produced many fallacies by exaggerating the incidental and the accidental. Its distortions Allegorism has distorted plain passages by reading in meanings which have no valid connection with the obvious. p.). I. a.48 1) 2 Corinthians 3:7-13. When many were restored to Jerusalem. It is not speaking of different levels of Scriptural meaning but about the psychological make-up of man. Ramm. (cf. 14 2) 1 Thessalonians 5:23 (This. does not really support allegorism. 3) 1 Corinthians 5:7-8 3. LITERAL SCHOOLS A. This was valid. Jewish interpretation in the time of Christ and the Apostles See for helpful reading: Thomas H. 46-48). coming to a meaning by assigning numbers to letters. Josephus always speaks of Old Testament episodes in a literal sense. Rabbinism used the literal method. 3. etc. of course. Many of their rules were excellent. literal sense. but they often swung to the extreme of letterism. The beginning (Nehemiah 8:1-8) Students of the history of hermeneutics generally agree that organized interpretation began in Ezra's day (ca. . Horne. b. Therefore. while ignoring or missing the essential thrust. a. 324. b. The Jews who spoke with Christ and appealed to the Old Testament gave no indication of the allegorical interpretation. Jewish interpretation of the Scriptures during the intertestamental period. pp. Ezra assembled the people in Jerusalem and explained the sense of the Hebrew to them. and counting these. but their fault was in the application of these rules. Also. for the Logos is the spirit. 1. 1) His defects He was weak in Hebrew and textual criticism. but not with letterism. e. refusing to . Proponents a. Theodore. Also. bishop of Mopsuestia (350-428). moods. 428) opposed the view that Mary was "mother of God" (divine nature).49 c. Philo of Alexandria. B. He was a presbyter at Antioch and taught Chrysostom and Theodore. Farrar describes Theodore as follows: "That clear-minded and original thinker stands out like a 'rock in the morass of ancient exegesis'" (p. Further. had to defend something new and opposed by the other Jews on the whole. For a time. The Syrian School of Antioch This was not an institution of teachers as at Alexandria. was the real founder. though using the allegorical method himself. A question arose regarding the divine and human elements of Christ. etc. so that he uses arbitrary principles to decide the reading he prefers when there is a critical apparatus reading. was the ablest and most logical representative of the school of Antioch. having no definite principles for deciding why some facts were to be regarded as typical and others not. d. he is weak on typology. Theodore opposed this and insisted on the true humanity of Christ. The Roman Catholic Church denounced his opposition as a heresy. bishop of Tarsus (ca. The apostles followed the method of Christ. 2) His strengths He gave close attention to linguistic details such as particles. a loosely knit fellowship of men who interpreted the Bible in a historical-grammatical sense. prepositions. but rather a tendency in theology. he studied a context as a whole rather than simply focusing upon texts isolated from their surroundings. He is considered the father of Nestorian theology. 379-394). he practiced literal interpretation. he was a presbyter at Antioch. Christ Himself interpreted literally. 215). Appollinaris (ca. b. Nestorius (ca. Diodorus. 390) said that the Logos simply came on a true human body but not a human spirit. c. Philip Schaff styles him "the prince of commentators among the fathers" (II. of course. Schaff calls this grammatical and historical exegesis a sane check on the wild fancies of allegorizing in Alexandria. He often pointed out mistakes and misconceptions of the "authorities" whom the church traditionally felt had said the last word. such as reading redemption back into Rahab's red cord (Joshua 2). Farrar discusses four such men. giving principles for interpretation. Calvin. John Chrysostom (347-407) was a friend and fellow student of Theodore. p. 1) Features (cf. etc. and rejected so-called "Scripture proofs" when he considered them misinterpretations which were not applicable. Augustine. and it rode rough-shod over all who stood up against the allegorical method of interpretation. Desiderius Erasmus was a key figure among these. p. In 1516. natural meaning of a text according to the use of a language and the setting of the writer. p. . He repudiated the infallibility of the pope. Preparation for the Reformation A number of men helped form views of Scripture exegesis which set the stage for the great work of Luther. II. and did justice to the human factors. and others. 816). Schaff. which "substituted imposition for exposition" (II. The Reformers 1.50 read the full-blown revelation of the New Testament back into the utterances of the Old Testament. He even showed imperfections in Thomas Aquinas. b) The church was in the saddle. b) It acknowledged the spiritual sense of a text. 816). 2) Fate a) The image and influence of Theodore of Mopsuestia was tainted by the charge of Nestorianism. but made this flow out of the historical-grammatical meaning which was the basis. he issued his Editio Princips of the New Testament. C. 816) a) It accentuated the plain. A Christian man needs Scripture and nothing more. Vol. This passage of Paul became to me a gate of heaven'" (Wood. "Luther himself tells us how he dwelt upon the first chapter of Romans (1:17). Illuminated so that the Bible was coming alive to him. Principles of the Reformers a. Martin Luther (1483-1546) S. The Principles of Biblical Interpretation. 7374). The whole of Scripture took on a new meaning and whereas before "the justice of God" had filled me with hate." "the Church cannot create articles of faith. pp. now it become to me inexpressibly sweet in greater love. He said: "a layman who has Scripture is more than Pope or council without it. interpretation. Some of Luther's principles of interpretation are listed below." Then I grasped that the justice of God is that righteousness by which through grace and sheer mercy God justifies us through faith. she can only recognize and confess them as a slave does the seal of his Lord. says Wood." He says that the Tower discovery came to Luther in the fall of 1514. not even a commentary. III. Works." 2) The sufficiency of Scripture. or even at the Wittenberg church door where Luther posted his ninety-five theses which ignited a discussion. 334). 1) The supreme and final authority of Scripture itself apart from all church authority. it began "in the Black Tower of the Augustinian monastery at Wittenberg where Luther sat before an open Bible and allowed God to address him face to face. We have to understand this idea of Luther within the context where commentaries of his day slavishly parroted official . Rather. Luther affirmed: "That is the true method of interpretation which puts Scripture alongside of Scripture in a right and proper way" (Luther. I prefer the authority of Scripture. as legend has it.51 2. Philadelphia Edition." "With all due respect to the Fathers. Skevington Wood has pointed out that the Reformation did not begin on the steps of the temple in Rome. or interference. Whereupon I felt myself to be reborn and to have gone through open doors into paradise. 'Night and day I pondered until I saw the connection between the justice of God and the statement that "the just shall live by faith. p. Weimar Ed. then. that lies in them" (Works. p. VI. and true sense of its own.52 church views. definite. 327). The Principles of Biblical Interpretation.. And so Luther is concerned to emphasize heavily that we must understand Scripture by faith. in a sense." "To allegorize is to juggle with Scripture. but to be lived and felt" (Werke. III). he nevertheless admits a significance in Scripture beyond the strictly literal" (A. S. and must feel the words of the Bible in the heart. "Although he is staunchly opposed to all 'monkey tricks' of unbridled allegorization. Wood says of Luther. Philadelphia Ed. He compared the Old and New Testament with swaddling clothes and the manger. of allegory? Did Luther accept is in any way? Yes. spiritual meaning (the internal forma). stating for example: "Origen's allegories are not worth so much dirt. "Experience is necessary for the understanding of the Word. III. "Each passage has one clear. Christ is "the sun and truth in Scripture" (Werke. p. Were the commentaries available in that day that are now available.. . 195). XLII. Wood. Luther's emphasis would no doubt have been different.. Christ. an outward meaning gained by the aid of the Word and another that lies in what the heart comes to know. 3) The centrality of Christ. 638). p. p. who proves herself specially seductive to idle men. 4) He resolutely set aside the fiction of several senses and emphasized the literal sense. he did. but only the Spirit-taught. enlightened man can receive the inner. Luther said. It is not merely to be repeated or known. Weimar Ed. All others are doubtful and uncertain opinions. What Luther was burdened to stress was that the unsaved person can grasp the grammatical and outward meaning of Scripture (the external forma)." "The literal sense of Scripture is the whole essence of faith and Christian theology" (cited by Farrar. He admits that Scripture has a double meaning. Luther said: "Scripture must be interpreted to mean nothing else but that man is nothing. Sect. 643). Luther rejected the validity of allegory." "Allegory is a sort of beautiful harlot. and said that Christ lies in them as He lay in the manger: "dear is the treasure. Accordingly." What. Christ is all" (De Servo Arbitrio. 80). there was much error and abuse. even with the good of his emphasis upon the literal method. He spiritualized away the obvious sense of many prophetical passages relating to a national future for Israel in the land of Palestine. Even in Romans 11:26. For example. in the Psalms." He felt that the Word of God is inexhaustible and applicable to all times. He. he became inconsistent. but that there is a difference between explanation and application. 1) He clearly rejected the allegorical interpretation and emphasized the historical-grammatical method. he says: "It is the first business of an interpreter to let his author say what he does say. He often read into passages his own preconceived ideas of what they had to mean. In so doing. all who are of the saved community which he believes is the spiritual Israel. however. VIII.53 5) Conclusion about Luther Some of his principles are quite excellent and refreshing. Application must be consistent with explanation (Schaff. was at times guilty of reading developed Christian doctrines of the New Testament back into Old Testament passages. 2) He showed inconsistency in the use of his principles. Thus. In the use of them. Calvin seeks to find the historical background and to apply a psalm first to that situation. he had to resort to some form of the allegorical method which in theory he had spurned. too. He has been called the greatest exegete and theologian of the Reformation. 57-59 for five of his principles). even with a fine principle like finding Christ everywhere in Scripture. and even attributed glosses to texts which did damage to his views. and did commentary work on fifty-seven books of the Bible. b. In his Preface to Commentary on Romans. instead of attributing to him what we think he ought to say. he makes "all Israel" mean Gentiles and Israelites. p. John Calvin (1509-1564) He authored the great theological work The Institutes of the Christian Religion. 532). and also "the Geneva theologian" (See Ramm. . pp. which had some healthy repercussions. b. It influenced the Moravian Brethren. There they settled and founded the village of Herrnhut in 1722. pp. Summary on the Reformers Despite inconsistency in the use of their principles. Its individuals a. The Saxon government banished Zinzendorf and he went to Holland. Through his energetic outreach. the work of the . as a man of means. stale. August Hermann Francke (1663-1727) He was also a Lutheran minister who taught at the University of Halle in Germany. dead doctrine. Philip Jacob Spener (1633-1705) He was a Lutheran minister who was the zealous and loyal pastor at Frankfort-on-the-Main in Germany. the great Reformation leaders for the most part emphasized the literal sense of Scripture. III. In 1670 he began to have meetings in which people could study the Word. England. he heard of the sufferings of the Moravian Brethren (Hussites) in Bohemia. Its idea Pietism was a movement emphasizing a return to a vital spiritual life feeding upon the Bible rather than living in cold. In general. DEVOTIONAL SCHOOLS (See Ramm. 60-63) A. which became the center of pietism. b. had a telling effect on some. It influenced Count Louis von Zinzendorf (1700-1760). 3. He was educated at the Halle Orphan Asylum and influenced by the pietistic teaching. Its impact a. naming Zinzendorf himself as bishop. 2. who became famous for missionary work. Later he did the same in Dresden and Berlin. He offered them refuge on his estates in Upper Lusatia. the method of Calvin in generally repudiating the allegorical interpretation was honored by the leading scholars after him. His emphasis. He saw the need for more emphasis upon the spiritual or devotional life. Medieval Mystics B. and America. Later.54 3. Pietism 1. W. Ironside. Lehman Strauss. (connected with below) 2. Griffith-Thomas. Andrew Murray. V. these abound more than in other more careful writers who combined scholarship and spirituality in a fine balance (R. e. B. They build elaborate arguments out of even the smallest details to find specific analogies with some aspect about Christ of New Testament truth. Tozer. John Phillips. Extremism in typology Many let their typological hobby-horses run wild with them. Zinzendorf returned to Germany and resumed his place as bishop of Herrnhut. 3. Warren Wiersbe. Meyer. A. The aim The good and lofty aim is to help the reader in the vital Christian life flavor of the Scripture so that he can see the relevance of the message to his practical life. and in Salem. John MacArthur. John Stott. Among the many are such as the following: F. . but not in this one. The writer is intent on extracting from it some sweetly edifying idea. R.). James Boice. It influenced men like Jonathan Edwards. c. especially in the Old Testament Often there is a shallow brush with a verse in its grammatical sense. d.55 Moravians then flourished in Bethlehem and Nazareth. When the Saxon government recognized the Moravians as a Protestant church in 1749. Usually. W. The abuse is in imposing meanings that sound good and bless the heart at the expense of what the verse actually means if it is studied responsibly. etc. North Carolina. 1. H. Modern Emphases A great number of men in modern times have written in the devotional vein. these writers pass over technical problems in a passage and simply stress the meaning of the text to the devotional life in the pursuit of godliness. Paul Rees. though not always. H. Kent Hughes. It influenced the Puritans. Pennsylvania. Edman. C. etc. 4. Eisegesis. With certain writers. It influenced the Quakers. A. Kent Hughes. R. The abuses There are certain abuses which sometimes are true of writings in this emphasis. Many times a certain devotional thought is in some other biblical passage. of course. Eighteenth through Twentieth Centuries Liberalism in these centuries grows out of its seventeenth century roots. Here again. IV. The emphasis is placed upon man's mental reflection on factors in the world of time. not upon revelation from God who is beyond man's own dimensions. and empiricism" (Mickelsen. The interpreter must work with a responsible spirit. a person can be so anxious to get his "blessing" that he can jump past details of history or doctrine that are a necessary basis for understanding a passage in its true perspective. 2. humanism.56 5. A. Its Proponents 1. though to them this means minus every miraculous feature. between what is acceptable and what is in error. LIBERAL SCHOOL Today about forty million members belong to this movement in about thirty-five denominations. An emphasis upon historical criticism in German secular universities began to gain a grip upon theological thought. A rationalistic attitude ruled out miracles. perhaps. The idea that God intervened in . following the guidelines of good principles. space. The Bible must be interpreted like any other book. The final and supreme seat of authority is transferred from God to the throne-room of the human mind. This is a subjective authority residing in man. a wrong one. and on the world level by The World Council of Churches. Seventeenth Century Rationalism in regard to the Bible dates back to Hobbes (1588-1679) and Spinoza (1632-1677). for the universe is ruled by set laws which cannot be suspended or altered. and sense. 43). The rationalistic contention is that the Bible can be true only when it harmonizes with the things a man's own independent reason can accept. p. liberalism is represented by The National Council of Churches. He brushes these aside to get at some idea he likes and so builds on a shallow. Emptiness of doctrinal and historical truth At times. the blessedness of enriching devotional aspects must be drawn from any passage in such a way that they flow naturally and harmoniously out of the historical-grammatical sense of that text. So. These philosophers stand out as representative men. On the national level. negatively. "Rationalism is closely interrelated with deism. he can avoid twisting a verse and positively he can arrive at the truth. The essence of their thesis was that human intellect is adequate in itself to select between the true and the false. flimsy foundation or even. G. and P but say that great blocks of material came down to the literary (composing) stage. John Bright. prophets. E. etc. New Testament Studies F. Wright. Germans like Hermann Gunkel. Old Testament Studies Julius Wellhausen (1844-1918) is a key man here.). showing that the law did not have to await the time of the prophets to be created. in OT examples. F. In 1887. priests. The Biblical Period. The Wellhausen school had maintained that the law of one central sanctuary in Israel was a late development and that the prophets inserted the idea back into the Pentateuch to give support to the system of their own day.) was often watered down.57 the historical drama and communicated to certain spokesmen (kings. 2004. For example: Many law codes existed already in the time of Abraham. Americans like W. but it is not much of an improvement. Rather. a. The actual historical development was not as it appears to be in the Old Testament. as recorded in the Bible. etc. Genesis. and P relied on ancient sources. etc. archeology has demonstrated that one sanctuary was the norm for the ancient peoples. Commentaries for Biblical Expositors. he wrote The Prolegomena of the History of Israel. prophets. different authorship. He presented an elaborate system of strands on the sources of the Pentateuch called J. fit exactly with data discovered about customs during the period 2000-1500 B. D. law. E. Baur (1792-1860) and the Tubingen School handled the New Testament in much the same manner as Wellhausen and others after him treated the Old Testament. This type of system has been shattered by archeological evidence since Wellhausen's day. but much of the material in the Bible is only legend (See. Most still recognize J. A History of Israel. and priests. E. Customs of the patriarchs. Form criticism has helped refute many aspects of the above system. Law. E.. b. C. D. etc. von Rad. priests. J. Rosscup. The Legends of Genesis. Today’s liberals and liberal ideas in OT books are often commented on in J. and P. that is. Albright. for example.C. apostles. However. G. The approach was rationalistic. He labeled material in four blocks and claimed that each block represented a different period. Baur saw . D. The Old Testament Against Its Environment. the historical order of events was prophets (who created the law read back in). in addition to other works. He said that the actual Jesus of history is not presented in the Gospels and Epistles. . The Proponents The first key man in this school was Karl Barth of Switzerland. T. ed. NEO-ORTHODOX SCHOOL A. 1959). in Revelation and the Bible. Schweitzer said: "The Jesus of Nazareth who came forward publicly as the Messiah. The Saviour and the Scriptures. 1962. A New Quest of the Historical Jesus. a commentary on Paul's epistle. Barth also authored Church Dogmatics. for example: Bultmann. The true historical Jesus was not God and can scarcely be distinguished from the rest of men (R. Systematic Theology. 94). 1911. History and Eschatology. the system still hangs on to destructive higher criticism out of a desire to be respected as scientific. how to commend the Bible as a true witness while continuing to charge it with falsehood" (J. Robinson (England). In reality. 1963. how to enthrone the Bible once more as judge of the errors of man while leaving man enthroned as judge of the errors of the Bible. and J. who preached the ethics of the kingdom of God. H. from German into English. The Quest of the Historical Jesus. Lightner. Carl F. trans. Paul Tillich (America). A contemporary neo-liberalism carries on the rationalistic emphasis. p. is actually a return to some of the terminology in the Bible. Pelican series. I. never had any existence" (p. V. 398). 127 who opposes liberal views). Albert Schweitzer. Packer. who founded the kingdom of Heaven upon earth. A. and The Shaking of the Foundations. Gresham Machen.58 Peter and Paul as representing two different doctrinal groups antagonistic to one another. refutation of such ideas in W. Robinson. Robinson. who in 1918 issued his Römerbrief or Epistle to the Romans. and died to give his work its final consecration. Others after Baur continued the rationalistic approach. The dilemma which neo-liberalism faces is stated by Packer: "The problem is. Tillich. The writers doctored the facts and created their own image of Jesus. etc. however. which is artificial. p. severed the actual words and deeds of Jesus from the "kerygma" or preaching of the later church (cf. Henry. 1951. James M. Some of the main representatives of this modern emphasis have been Rudolf Bultmann (Germany). The return. for example. Many. See. 1957. He said that the second century church wrote most New Testament books and created an artificial unity for the sake of theology in their own day (cf. neo-liberalism has made claims to a return to biblical theology. 1958. Embarrassed by neo-orthodox criticisms of old liberalism. Honest to God. The Origin of Paul's Religion). b. wrote things down. then. this neo-orthodox position is destructive to true authority as held in the orthodox faith in the following ways: a. The Theology of Crisis. He reveals Himself. It destroys authority since we can pin nothing down as concrete revelation.59 Other main writers have included Emil Brunner (Switzerland). He reveals Himself. however. is not objective revelation from God according to the neo-orthodox belief. Neo-orthodoxy denies orthodox types of inspiration and so believes there are many errors in Scripture. How can the Bible be worth much for objective authority to men when it is full of errors. and Reinhold Niebuhr (America). Moral Man and Immoral Society. as He did to Moses. The Principles (See Ramm's good statement of these. these were not revelation from God but signposts pointing back to the time when revelation did occur as he had a personal encounter with God. B. and The Nature and Destiny of Man. 1. The neo-orthodox principle on revelation holds that God does not reveal facts or propositions about Himself. in whom is authority. It destroys genuine. as purportedly demonstrated by the findings of modern science and criticism? In actuality. c. It does not have inherent authority. The Divine Imperative. 2. how can there be a theology? The neo-orthodox idea ultimately leads to a relative and subjective theology (man-made) and so destroys theology. trustworthy. for if revelation is free from propositions. Or.) We may briefly look at the more crucial matters that lie at the heart of neo-orthodox belief. When Moses. which is a human and subjective product. and Man in Revolt. It destroys theology. objective spiritual experience in that it is based on an unworthy human book. In crisis confrontation or encounter with men. Does Civilization Need Religion?. the Bible has instrumental authority because it is an instrument pointing to Christ. . they also point the reader forward to an encounter when revelation occurs again. Can a Bible like this have any real authority? They say yes. however. The Bible in itself. Neo-Orthodoxy.60 Ryrie writes: "Their doctrine includes orthodox terminology built on liberal exegesis. . Ryrie. 48). What kind of Bible is that?" (Charles C. it attempts to have inspiration without infallibility and authority without actuality. p. 2. 2. Reformer: Luther. It is rationalistic. etc. Jewish: Ezra. 4. Jews of Palestine. Christ. Usual practice in interpretation of . 1. Victorines 4. Positive: 1. Syrian School of Antioch: Theodore of Mopsuestia. Jewish: Philo sought to give Scripture charm for unbelieving minds by discarding literal details which offended them and by allegorizing these texts. 3. 2. 1. Negative: It is not letterism. more profound and more spiritual sense 1. It obscures Scripture by imposing eisegesis for exegesis. customary. each man is a law unto himself. Christian and Patristic Origin: Principles of Philo applied to their own times. Greek: Plato sought to rescue gods of Greek poetry from off-color episodes by denying literal meaning and imposing allegorical idea. though some have drifted into this extravagance. Calvin. the Scriptures are manipulated to suit man’s reason. Catholic Literal Says the meaning of a Scripture is the basic. Chrysostom 3.61 A SUMMARY OF THE SCHOOLS SCHOOL DEFINITION DIVISION AND REPRESENTATIVE EVALUATION Allegorical Views literal sense as only a preliminary vehicle for getting beneath to that which is the deeper. The literal sense is the basic meaning shown by grammatical and historical factors. 3. sociallyacknowledged designation of the terms. It is subjective. All secondary meanings depend upon previous objective literal sense. 2. there must be a balance between interpretation and application. 4. Spener. B. The Torchbearer Missionary Fellowship under Ian Thomas. Alan Redpath. 3. 2. Bible can be true only when it harmonizes with man's reason.62 5. In essence it seeks application. 3. Old Testament: J. Large part of the Bible makes sense this way. Evolutionary concepts are imposed upon the religion of Israel. Pietists. 2. therefore. 4. 1. Roots: systems of men such as Hobbes and Spinoza. New Testament: F. Tozer. It is rationalistic. Post-Reformation scholars like Ernesti literature. . 3. Inspiration and the supernatural are both redefined. Final seat of authority is in man. Others: Puritans. W. etc. Meyer devotional books. Baur and Tübingen 1. and neglect of prior doctrinal bases. 2. Matthew Henry. Quakers. Wellhausen and those who influenced him and followed him. 3. excessive typology. Emphasis is placed on the edifying aspects of Scripture. 1. There are dangers in abuse. Abuses are allegorizing. Keswick conference tradition. Wesley. A. Bengel. Devotional Regards the Bible as a rich book primarily given to nourish the spiritual life of the believer. Francke. Medieval mystics. 1. 2. and this is essential. Exercise a control on the imagination. Modern Men: F. Liberal Holds that human intellect is adequate in itself to select between what is acceptable and what is error in Scripture. C. Denies that Bible is the Word of God. . 1. Accommodation presupposition erases much Bible doctrine. but all of the Neo-Orthodox accept the general guidelines. and the seat of authority for deciding this is in man’s mind. Robinson on the question of the historical Jesus. 3. 4. Albert Schweitzer and J.63 School of criticism. M. Not all Barthians have followed Barth in all of his details. i. Fosdick. Many Bible episodes are treated mythologically.e. 4. Neo-Orthodox That line of interpretation which denies propositional revelation and employs the premise that the Bible is only a fallible witness pointing back to when revelation occurred or forward to when it can occur. This school has been splintered off into several movements. Others like H. 2. E. but it does not possess inherent authority. Only that part of the Bible which witnesses to Christ is binding. as teaching serious theological principles but not as having literally occurred. claims it becomes the Word when God speaks to a man and he responds. The Bible has instrumental authority because it is an instrument pointing to Christ. 4. similes. ‘Jesus saying that he is the door. they seem to fit to things and gel together and how everything comes into focus 5. types. allegories. and various kinds of literary devices so that we can understand passages like. Look for statements that men will understand. ACCOMMODATION OF REVELATION A. God has on purpose caused his writers to make common language that can be understood by man. Make wise the simple. III. 3. God uses symbols. What It Does Not Mean B. THE CLARITY OF SCRIPTURE 1. Right Kind of Accommodation by God God has intentionally accommodated himself and condescended to human forms that men can more ably understand. Wrong Kind of Accommodation by Liberal Theologians B. 2. parables. I.64 TOPIC THREE: GENERAL PRINCIPLES The following principles of interpretation are found in various books on biblical interpretation. PROGRESSIVE REVELATION A. What It Does Mean . II. Spaces are left for notes to be written in during class in some instances. Some give up on the bible because they think that it’s too difficult to understand. Different areas of theology help and correlate.’ God accommodates himself to an illustration that he knows will be meaningful. and etc. He uses metaphors. There are helps in Scripture. Much of Scripture is clear already. It also allows for a movement from the general and embryonic to the detailed and matured stage. It allows for some advanced aspects of revelation early in God's revelation to men. How It Relates to Inspiration (class lecture) . Example: Genesis 2:24 (monogamy) It also allows simple concepts to remain from the Old Testaments to the New Testament. God purposely revealing his truth from Genesis. Nine out of the ten commandments appear in Acts and the epistles! 2. The Woman’s Seed and the Serpent. It allows for the embryonic and general stages of revelation and when we get to later on in Scripture. It allows concepts elucidated in the OT to continue in the NT. 1.65 God doesn’t reveal himself all at once. Examples: (from class lecture) The offerings of Cain and Abel. but reveals himself to his people progressively. to gradual processes that maintains continuity and keeps with unity throughout Scripture. C. things get clearer and more detailed. in these different stages. The animal offering thus culminates into the greatest offering to God. such as God's love or God's holiness. People given more developed revelation have a higher responsibility. Christ. Cain gave a vegetable offering and Abel an animal offering. namely. Scripture interprets Scripture. where the Word is active in cleansing a man's life. Two illustrations are discussed below: A. V. Others say the reference is to the water of the Word. probably correctly. vital elements in view in Ezekiel 36 with three in John 3. 26). Two passages may not teach the same essential thing. the two things two different passages teach will fit harmoniously within a system. Still others suggest that John 3:5 refers to being born of the water in the physical birth when a woman's water sack is involved. They say.66 IV. later in the process of God's revelation. Some suggest that the water refers to water baptism. new birth. i. ANALOGY OF THE FAITH Analogy of the Faith may seem like Number IV above and the two principles overlap to a certain extent. The Word of God and the Spirit could work in harmony here in the new birth. Cross-reference helps. in close association with the Holy Spirit. a figurative idea for the cleansing ministry of God's Word (cf. as in a cross-reference. the interpreter can point to Titus 3:5. no point when correctly understood will contradict another. to put it in negative terms. consistent.) It can be considered under general or specific principles. That is. Example: John 3:5 is obscure when it refers to being "born of water and of the Spirit". where three of the same essential elements are a focus of emphasis--the work of the Holy Spirit. they will coordinate and not contradict. This enables the interpreter to explain John 3:5 in its relation to the Old Testament. It also has the advantage of relating at least three essential. whatever . in unity. Romans 4:1-5 Romans 4:1-5 and many other passages claim justification by faith without works of merit. a natural background the Jews would have in mind. that Jesus had Ezekiel 36 in mind and meant that a person needs to be born of water in the sense of the cleansing ministry of God in his life. This has some support in such passages as Psalm 119:9-11. still. Analogy of the Faith says there is one unified. Romans 4:1-5 does not interpret James 2:14-26 in the manner discussed in the "Scripture interprets Scripture" section above. SCRIPTURE INTERPRETS SCRIPTURE (OR CROSS-REFERENCE) One or more Scripture passages help interpret the right meaning in another text. harmonious system of faith (belief) in the Bible. A fourth group explains John 3:5 by cross-reference with Ezekiel 36:25-27. but there is a legitimate distinction. In addition. Ephesians 5:25. (This will be discussed in far more detail in the discussion on Cross-Reference in Topic Four. and water that effects cleansing. where a similar idea is meant. However.e. and then later being also born of the Spirit in the new birth. The works come after salvation is possessed. teaches that there are two groups of people in the world. live a righteous lifestyle through grace and find that this pathway leads on finally to eternal life in its future. These passages such as Romans 3:27 and 4:1-5 teach justification by faith. or coordination or consistency. if taken to mean justification by works. apart from works of merit (works have no place in earning justification). 4. 2:28. as in Romans 6:22. Cranfield explains it in his commentary on Romans. 29). But Romans 2:6-10. then. One group is factious. without works of merit. E. Romans 2:6-10 Romans 3:27 and 4:1-5 This passage refers to a life of doing good in the power of the Spirit. 9. The works (invalid here) are a false attempt to gain salvation. understood as C. having received God's gift and being enabled by His Holy Spirit (cf. This is illegitimate. analogy. they complement. Romans 4:1-5 shows that men are justified by faith. ungodly. James 2:14-26 shows that those who are saved by faith (without works of merit) will have works that are the fruitful manifestation of real faith. and many other passages where justification is by faith. so there are here. while not emphasizing the same thing as 3:27 and 4:1-5. These passages refer to doing good in one’s own power to try to merit receiving eternal life. consummative fullness (as Romans 6:22). There would be no fitting analogy (consistency) of belief. disunited. 8:3. As there are two ways men pursue in Psalm 1 or often in the Proverbs. and so they do not interpret Romans 2:6-10 in the manner of Scripture interprets Scripture. The other group are the people of true faith who. Romans 2:6-10 Romans 2:6-10. is finally in beautiful harmony. Romans 2:6-10. B. B.67 James 2:14-26 does really mean. They only show what 2:6-10 could not be teaching if Scripture is unified and consistent. a result of knowing God by faith. The two passages will compliment each other in a harmony. this will not contradict the other point in Romans 4:1-5. or 13:8-10. and will find that their ungodly way of life will lead on to facing God's wrath finally. 4:1-5. . Ephesians 2:8. The two passages do not contradict. would not be in harmony with Romans 3:27. the Holy Spirit through Matthew opens up a new vista to us of the fuller meaning He recognized in Hosea 11:1 when it was originally stated.e.e. though they legitimately have one basic. Jesus Christ (Galatians 3:16). and other hermeneutical rules.68 In analogy of the faith. there are admittedly some passages which. have more than a single aspect. courage. the individual "seed" par excellence. most fitting. etc. not exposition! It is eisegesis (read into the text). artificial. arbitrary. out of Egypt during the Book of Exodus. foisted on the text. historical background. and righteousness. We must be wary of a meaning that is strained. An illustration is Hosea 11:1. But in Matthew 2. or level. most in harmony with factors of the context. THE ONENESS OR SINGLENESS OF THE MEANING OF SCRIPTURE (IN ANY ONE TEXT) This principle means that a biblical text has one basic proper meaning or interpretation. deeper meaning such as purity. or expression of that one overall meaning." In its historical. contrived. not two or three. the nation Israel. immediate context in Hosea. We must seek to arrive at the meaning most natural. we see what the Scripture harmoniously teaches on some subject. however. cross-reference. This is allegorizing. As He more fully conceived possibilities--not as an afterthought but even originally--"son" could have a corporate aspect (Israel) in the Old Testament and also an ideal singular aspect finally (Christ. or on related facets within a total unified picture. the idea is that God called his corporate "son". word study. etc. The above will work in most instances in the Bible in a gratifying way as we faithfully wield hermeneutical principles and patiently find out the facts. Or it is as Israel was . each in its own contribution. cross-reference. mystical meaning is read in arbitrarily from the imagination of the interpreter. essential thrust or idea. still with consistency. integrity. i. the ideal Israel). Example: David's five stones for the fight with Goliath do not mean five stones of physical substance to use in striking down the enemy plus a second. The one essential meaning of a text is that meaning which is arrived at by a faithful. not exegesis (led out of the text)! I. VI. wisdom. God's vineyard. It is imposition. It is the historical. as Israel elsewhere is pictured under such images as God's wife. Still. grammatical sense of the text that fits its context (situation)--in many cases like a hand in the proper glove--or the usage of a phrase by a specific writer or within a specific period of time or within the flow of the Scripture nearby or overall. There is one correct interpretation. This is as the Old Testament "seed" can be corporate (Israelites) and also finally be. "out of Egypt have I called my son. Israel was God's corporate "son" (Exodus 4:22-23). proper use of context. etc. Once we see this on the subject. word study. knowledge of manners and customs. bathing our study in dependence on God. we realize that there is overall agreement as the parts fit into the picture. was conceived of under that figure. The physical meaning is totally satisfactory in itself and fits the passage! The so-called deeper. but after it is ascertained we may make several legitimate applications of its relevance to our own lives or the lives and situations of other people. There is no real unity or oneness or commonality between the two meanings. in such biblical concepts. and finally the Messiah is the "servant" who does not fail. there can be a number of applications that are in accord with the true meaning. not two or three conflicting meanings. Jesus Christ claims. such as wisdom. the ideal and singular expression of what a servant can be (Isaiah 42. . like David. VII. that one meaning through both aspects. prudence. legitimately means after laws of hermeneutics are used to arrive at its sense. We remain within one ball park. Allegorical practices of the early interpreters can have four rivers in Genesis 2 meaning four physical rivers." There are. so to speak. our trust in God's help can be honored by success against seemingly unsurmountable odds. we can go on to make several principles. 50. Or it is as God's Old Testament "vine" was Israel (Isaiah 5:1-7). God can cause the resources He permits us to utilize to work out for victory as He did for David. without straining or twisting anything. Therefore. 49. in one passage. two aspects or expressions or levels of the meaning. and 52-53 in the socalled "Servant Songs of Isaiah"). the true [or ideal] one. whereas the eventual ideal singular "vine" who fulfills all the features of what God wants His vine to be is the Messiah (John 15:1). but the meaning is one. Another application could be that however small and inadequate our available supplies may be at the moment. and then put each principle into application in an actual experience. and yet also have a second. a servant who failed and was in need of redemption. Once we see the one fundamental meaning (or single truth). as God conceives them. go forth trusting God.69 the "servant" of God in Isaiah 42-48. the applications may be many. totally different meaning. virtue. An application from this could be that when we. The interpretation is one basic meaning. David's five stones were physical stones plucked from the ground to fell the enemy as he used his sling. INTERPRETATION AS DISTINCT FROM BUT THE BASIS OF APPLICATION The interpretation is whatever the passage basically. One Basic Meaning Two or More (Conflicting) Meanings “My Son” – Israel and Christ possess a “sonness” before God. and temperance. "I am the vine. Principle VI Principle VII There is one meaning. we consult reference sources. easily seen. accurate books in a given area of information. It reads more completed progressive revelation. back as if it were already perceived clearly by Rahab. respected. Progressive Revelation. have most naturally understood a statement to mean? Is the meaning really sensitive to their progressive revelation? Example: Rahab. read into the story that the red cord denoted Rahab's faith in Christ's work on Calvary's cross. That is. and seek to use the most trusted. matching it with the situation of today. or brown. What would they. For example. and this is historically inappropriate. to be sure we are correct. is this: as Rahab put out her red cord for safety in her situation. She put out the cord and her household was spared. or in harmony with the situation at that point in Scripture. then the source to go to for checking is a . VIII. a Bible history book or secular history book that might refer to the matter we are seeking to get more data on. A broad and yet proper principle we might draw from this. this assumes more than progressive revelation at that point probably had made known specifically to Rahab.70 Whatever the meaning is. We could. That is. CHECKING PRINCIPLE This principle simply means that we check whatever scholarly. in Joshua 2. We would no doubt interpret the text more faithfully by seeing a meaning that fits the historical situation and makes good sense. whichever ones are relevant to the point we are studying. She was to put out a red cord hanging down the city wall. as some have done. given the light God allowed them to possess at that point. Always check first to see if the book contains a Scripture index or a topical index or both. gray. we can check a reliable source on history. The Israelites needed to be able to spot the cord so as to spare the people in that dwelling! Rahab did what the Israelites told her to do. if we are studying a matter that touches on history. Red was a loud. we should interpret certain passages with a realistic sensitivity to how much God may have revealed to the people living at a given time in biblical history. learned from Israel's spies that due to her faith in the God of Israel she and her family would be spared when Jericho fell. in line with the Lord's will. specialist sources (books or journal articles) would stand the best chance of giving reliable information on a passage or point. that of a later day. so as to locate what we seek as quickly as possible so as to be good stewards of the time God has given us. This depends on Principle III. HISTORICAL APPROPRIATENESS Interpret a passage in such a way that your treatment of it is fitting. let any possible application flow easily or naturally out of that. we in our spiritual need can look to the safety God provides-Christ who died! IX. If we are studying a matter of geography. appropriate. in contrast to a drab green. however. arresting color. If you do not yet know Hebrew or Greek. such as the Sermon on the Mount. words. Barber's two volume work. expand our understanding. or Christ's messages to the seven churches in Revelation 2-3. or a secular source that will accurately discuss that matter. we would want to find out the most respected works and give priority to them. find the place we want to check. and give us balance and clear perspective. we go to a Bible atlas (there are several). concentrating scholarship and expertise there. more detailed help in books written especially on this section. The Minister's Library. If we need to locate an area. or Greek to find firsthand what really is said as to word order. Checking several men on the same passage can often keep us from being mislead. Aramaic.) (available in the Grace Book Shack). in addition to commentaries. for there are third-rate duds aplenty. Occasionally biblical encyclopedias list top sources at the end of articles. Again. PRIORITY OF THE ORIGINAL LANGUAGES This principle simply means to consult the Hebrew. is a recently updated and expanded edition which annotates many sources in various fields relating to the Bible or church work. the manners and customs behind a passage such as a parable. If we are studying in a section of the Bible that has an identity of its own. that is. Where do we find such sources? Rosscup. and what they mean in expert lexicons by specialists. tenses of verbs. Appendix VI at the end of this syllabus gives you sources and a method to find out the meaning of a passage anyway by using books that provide the information in the English (the method will work!). the checking source that is relevant is a book on biblical prophecy. get the page number where a map will show it listed. we thank God we went a bit farther and put together more of the true picture. Students who never had a day . however. Rosscup has also listed some sources in this hermeneutics syllabus. and turn to that page (or those pages). we can find special. lists and comments on commentaries throughout Scripture. Cyril J. If we are studying on a matter of cultural geography. rightly used. and other points of grammar or meaning. The information necessary to check a point of Bible chronology would be found in a work specifically on that topic. Information on the possible significance of a Bible type can be found in a book on biblical typology. or the Passion Week of Jesus. look first for a Scripture index or topical index (in this. can help us to avoid unnecessary mistakes or shallow assumptions (but even some less scholarly books will steer us wrong at times). One of the most often used checking sources is simply a top commentary on a Bible book. Should we wish to gather information on a passage of prophecy. The checking principle. Help on a specific parable is available in works on parables. in Commentaries for Biblical Expositors (2004 ed. not simply pull off the shelves whatever is on the subject. X. etc.71 top book on biblical geography. we go to a book on manners and customs. In Genesis 2:19. B. before man.e. So. and later "another" (allos). It shows the exact wording so that you see whether so-called cross-references are legitimate ones. another gospel numerically. helpful data that opens up a passage by a patient. C. In Revelation 1:10. In Genesis 3:16. It can explain the time element. It can explain idioms. This is true of Galatians 1:6-7 where Paul writes of another gospel which is not another. as suits its contextual connections. The first may mean one of a different sort or kind qualitatively. faithful use of the method--a method that is fairly simple once you catch on to the ease of looking up words. It can show where the emphasis falls. they reason that John was on the isle but transported. D. E. i. Some equate this with the "day of the Lord". which is an Old Testament and New Testament eschatological period of the far future when unprecedented tribulation will be brought on men by God and. helping to clear up what at first seems like a contradiction between bearing one another's burdens and each person bearing his own burden. as in Matthew 12:40.72 in a Hebrew or a Greek class can discover much basic. 5 where two different words are used for burden. just as in chapter 1. Another illustration is Galatians 6:2. later. The perfect aspect of the Hebrew verb yatsar. Consulting the original languages is important for the following reasons: A. "to your husband your desire shall be". not "your desire shall be to your husband" as in the English translation. A false gospel is a heteros gospel. but not really an allos gospel. as if in a spiritual time machine. the kingdom of the Messiah will be realized. the second may have the idea of another of the same kind numerically. since there is only one true gospel. creation of beasts seems to come after creation of man (man was formed in 2:7) and to contradict the sequence in 1:26-27 where man is created after the animals.". First he uses "another" (heteros). the Hebrew text can be read. "formed". This may thrust the husband into prominence in the emphasis. Hebrew word order literally has it. . into the distant future "day of the Lord" when events of the . "The Lord God had formed. we have John on the Isle of Patmos on "the Lord's day". Actually. a second gospel. "three days and three nights". It can show possible distinctions between words when there is a play on words. can be translated accurately as simple past tense or past perfect. . cedar.. 1 Thessalonians 5:5. corresponding to the Old Testament Hebrew phrase. We are not at the mercy of interpreters who may. usual. Terms for Literal Interpretation The method can be called the historical. Use of the original languages will help in such ways as above and many other ways. figuratively. This does not mean woodenheaded literalism or letterism. for Sunday. refer to the same kind of weapons within the writer's cultural vocabulary from his own day. Using the checking principle. mislead us. such as "crown which consists of eternal life" in James 1:12 and Revelation 2:10. material crown. or historico-grammatical method. Literal interpretation may or may not demand that we decide that Old Testament battle references to spears. which exaggerates strict letters of a text to make something out of them. There are different views even by committed fundamental scholars here. i. when one learns that the Greek phrase "Lord's day" in 1:10 is different from the Greek phrase for "day of the Lord" found four times in the New Testament (Acts 2:20. As study continues. instead of a physical. ourselves. in a grinding literalness that will not be sensitive to figures of speech. i. or the most sensible meaning that is natural. and even in the first century. the interpreter can consult historical sources that show that "the Lord's day" was a phrase used a number of times during the second through fourth centuries. oak. Letterism would insist on a physical crown despite biblical evidence such as the Greek genitive of apposition. "crown" in the New Testament can denote. B.73 Revelation take place. the apex of blessedness in the spiritual realm of reality. the day Christ arose and displayed his Lordship. the ordinary idea the terms have in that culture. Christ as the door in John 10 does not intend us to see Him as a literal doorway of mahogany. etc. the interpreter sees the possibility that John meant Sunday. material doorway is in the physical realm). but conveyed in terms the writer's generation would grasp. but a doorway as valid in the spiritual realm as a literal. We are in a position to get at the basic information first-hand. For example. 2 Thessalonians 2:2. The terms may be fulfilled in a later form of weaponry relevant at the future time the prediction is realized. and then judge for ourselves from more of the facts we have before us. Letterism. a figurative meaning intended (for example. Literal interpretation does not mean the same as letteristic or wooden-headed literalism. NECESSITY OF LITERAL INTERPRETATION A. means strict adherence to the letter of the text even when hermeneutical factors point away from this. grammatical. he begins to realize that John may not intend the phrase he uses to denote that eschatological period or to suggest God put him in the future "day of the Lord". 2 Peter 3:10). etc. "crown which consists of eternal life" and biblical phrases such as "crowned with glory and .e. customary sense of the terms. it can also be called the literal method.e. However. even if in good intentions. XI. arrows. What We Do Mean by Literal Interpretation We secure the natural. by contrast. Protestant Biblical Interpretation. The crown can be figurative just as the "helmet of salvation" in Ephesians 6 is figurative of the protection God's salvation affords the believer. We move away from a strict literal sense only if factors of context. etc. check. or word study. then take it that way. 3rd rev. 1. 3. If the literal sense makes sense.74 honor". idioms. All secondary meanings depend on the literal base (foundation). It is the usual practice in interpreting literature. man's imaginations foisted on the Bible. give us good reason (evidence) to see another idea that makes real and natural sense. pp. C. or curb on the abuse of Scripture by eisegesis. 1970. ed. Defense of the Literal Method of Interpretation I am indebted here to Bernard Ramm. 123-27. 2. word pictures. We recognize figurative language. or crossreference. which may not be suited to a strict literal interpretation. . etc. Only in literal interpretation is there a control.. win. hence "to look over. "parable". 1. weddings. The basic root etymology in this example does help us see the true idea of the word and the office it comes to designate in the New Testament church. upon) and skopeo (to look). we sometimes. as words can change in meaning. Some guess from the exact etymology something like "conquerors of the people". When we have a statement that Jesus told a "parable". formed from epi (over.e. this time from the New Testament. some type of church hierarchy snuffing . Commentators run into a quandary trying to figure out who the Nicolaitans were and what exact menace they presented in the first century churches. who was in the Greek an episkopos. necessarily). a bishop. etc. 2. The etymology of this compound Greek word is nikao (to conquer. we have no sure clue to the idea usually attached to the word as we use it today. By seeing the literal. though not always.75 TOPIC FOUR: MORE SPECIFIC PRINCIPLES I. Beware of always thinking etymology will provide the correct sense of a word in a passage. "ignorant". Example of etymology: Ramm cites the Greek episkopos (p. or even a quite different meaning in actual usage as time goes on within a culture. basic idea of the word (or two words connected into one). This may not be true. to oversee". and finds different responses. The word came to be used of a New Testament "overseer". By having background in the known realm. the spiritual sphere in which the Word of God as seed is sown in the soil of men's hearts. 129). such as farming. overcome) and laos (people). The real information we need is the actual usage of a word in a given culture at a given time. for often a word takes on a slightly different meaning. from ballo. An example in the English is the word "nice". Words May Be Studied Etymologically We study words according to the way they are formed. the hearer learns something about the realm he does not know. Another example. as in compound words (two words connected into one). to throw or cast). i. is "Nicolaitans" (Revelation 2:6. Another example is the Greek parabole. formed from para (beside) and bole (something thrown or cast. When we discover that it derives from the Latin nescius. such as a farmer's sowing of seed on varying kinds of soil (Matthew 13). we are being told that He told a story in which He cast one thing (from the commonly-known realm. as when we have a reference to "bishops and deacons" (Philippians 1:1). 15). Word Study A.) alongside another realm (which men do not know. have help on the sense in a passage. it can be used to refer to the Spirit of God. root idea first. The same is true of the New Testament Greek word pneuma (spirit). For example. breath. We need to look up the contexts to see which meaning fits best. 15 have the idea that the Nicolaitans taught two sins. as we saw above. Lexicons supply this information. 3." The word "similarly" appears to tell us that the church at Pergamum has people who similarly teach the two sins just specified in v.e. but also the world system that is evil. Look up various passages where the full word appears and note the contextual flow (idea) and the actual. Words May Be Studied Comparatively This was the idea in the paragraph immediately above. . "lion". Look up several contexts and see if any pattern forms of what the word means. Study may show a word has one set meaning in all passages. fitting meaning (usage) of the word in that context. A good lexicon lists and classifies the main meanings. "Similarly you thus have some who hold the teaching of the Nicolaitans. B.76 out the voice of autonomous church government. the Greek cosmos (world) means the world of people God loves (John 3:16). and then look on in the lexicon for a breakdown of different possible ways (with varying senses) it is actually used in the Old or New Testaments. where epi (over. it is wiser and more helpful to go as far as we can exegetically in Revelation 2 itself. In this case. or two or three or more patterns--i. one soon sees listings of words that can be tacked on as prefixes. How do we get the etymology of a word in the Hebrew or Greek? Consult a lexicon for the basic. where we do not even have sure clues from church history. One word may have different usages we compare. but we ourselves can get the feel of the word by looking it up in its contexts. or it may indicate that it has different senses in different passages. 1. and let it go at that. headed by Satan. etc. Verse 15. immorality and idolatry (2:14). the spirit of man. 14. So. upon) was stuck on as a prefix of skopos (to look. in the immediate context of verse 14. and which leaves God out. see). Good technical sources in the commentary line can be of aid. In Hebrew or Greek study. giving examples where each meaning occurs. In different contexts. Another example is the word ruah (spirit) in the Old Testament. toward the end. Revelation 2:14. it may have three different meanings we can classify. the Nicolaitans were a harmful group that taught Balaam-like attitudes and infected some with their poison. wind. and "serpent". "star". the world true Christians are not to love (1 John 2:1517). with a list of examples for each. Other words that have several different meanings depending on varying contexts and usage are such words as "fire". says. Kittel. "glory". G. "kingdom". 3. "treasure in heaven". Always go for an index of biblical . for example. The believer's future final reward is variously pictured in the New Testament as "eternal life". Commentaries for Biblical Expositors. There are many others. Use books on manners and customs An example is the recent year re-writing of Fred Wight's Manners and Customs of Bible Lands. a crown of kingship or a crown of judging. and John) are used to refer to the future sphere of reward. 2004 ed. Use lexicons! (See the sources listed immediately above. We may even study comparative words or phrases for some concept. 1. now called Ralph Gower's The New Manners and Customs of Bible Lands (Moody). 10 vols. Other sources are listed at the end of this syllabus in Appendix VI: Tools for Using Hebrew and Greek Even If You Are Only a Beginner. C. 3.) 2.. James Freeman also has a very fine and usable work. available at the Book Shack. One English word. refers to a ruler's crown. and the word "reward" is put down for several different Hebrew words. "enter into the joy of your Lord". Stephanos refers to a crown of victory in the ancient games and victory in Christian living. Use good commentaries! See sources annotated in Rosscup. See. among other designations. a wedding supper (symbolic of the delightful joy and bounty of the kingdom). We would learn such a reality by careful observation of passages and constant comparing of parallel accounts or texts relating to the Christian's future blessedness. "Crown" in the New Testament can be stephanos or diadema. and consult the index in vol. Diadema. which provides even an English topical index listing at which points in the 9 volumes we can turn to discussions of "reward". Luke. and being put in charge over many things. or. Words May Be Studied Culturally We inquire as to how a word or concept was understood at the time and in the culture of its biblical setting. Both "kingdom of heaven" (in Matthew) and "kingdom of God" (in Matthew at times and in Mark. The word "fruit" renders many different Hebrew words.. We also can learn it by faithful reading of the better discussions of main concepts such as "reward" as we look up the word in a leading word study book. as in several instances. Theological Dictionary of the New Testament.77 2. many Hebrew/Greek words The same word in an English translation may translate different words in the Hebrew or Greek. An example is the concept of reward. on the other hand. 10. The Minister's Library. 17 volumes (this is liberal but greatly helpful on manners and customs when used. sleeping habits (as for the prayer parable Jesus told in Luke 11:5-8). Kenneth Bailey. 3 volumes. as on sowing seed. with discerning carefulness). etc. 2004 ed. Use different sources on a given topic or idea to compare This is wise because sometimes writers disagree on the background custom and some writers are better with evidence that fits the case. are not life-time specialists (experts) on such language study. white stone (Revelation 2). William Barclay. we can depend on and use books by those who have devoted their lives to this field. weddings. Do not simply assume automatically that because you checked one source. Trench. dealing with athletic terms of the New Testament. The Apocalypse of John. D. i. you may be all right.. both on Jesus's parables. 4. for example).e. ed. 6 volumes. 5. such as sowing seed. R. Barber. highly reliable commentary will tell you varying possibilities (see Isbon T. H. We can glean from the more up to . even as very involved Bible students. Synonyms of the New Testament. at times. Poet and Peasant and also Through Peasant Eyes. and Cyril J. Since most of us. indicating another type of seafaring vessel. Commentaries for Biblical Expositors. On some terms.. This translation also fits its context which says God will judge the large ships of Tarshish and also the beautiful craft. The Parables of Jesus. Beckwith. there are varying suggestions as to the exact custom that may have been behind this reward promise. but on issues such as the "white stone" (a figure) given to the overcomer in Revelation 2:17. Words May Be Studied in Cognate Languages A cognate language is a language that belongs to the same language family.78 passages or an index of topics first! Find a discussion of a custom quickly. Erich Sauer. recently updated. which some took to mean "pictures of desire" such as pornographic pictures. a word from Egypt may also have found its way through commerce and visitation into the Old Testament Hebrew vocabulary. Usually a detailed. you know the correct idea. was able to render "beautiful craft". Colin Brown. This is only one example: the Egyptian word skt or skyt (ship) may help us in knowing the idea of the Hebrew word sekiyyoth in Isaiah 2:16. Robertson. In the Arena. Word Pictures in the New Testament. Daily Study Bible on the whole New Testament. Which commentaries fill the bill in all sixty-six books of the Bible are explained in such sources as Rosscup. Use outstanding sources Examples of outstanding sources are A. New International Dictionary of New Testament Theology. but which the NASB. 2 volumes. from more up to date information. T. C. Simon Kistemaker. or some other preacher. commentaries (for example. for example: Donald A. Others hurt the effort by consulting only very light. but he himself is only briefly and barely mentioning a word's meaning quickly. and get any help this way. is only the material he gave in a cursory capture of a passage's flow. printed. 2. For example in an English translation of the O. parables. Exegetical Fallacies. detailing sources and how to use them in word study. A. which in most cases is so condensed as to entries and discussion that the help will be at its best only extremely general and vague. the Word Biblical Commentary series of many Scripture books). or Young's. rare that one can find there the word he is looking up. Using poor word study sources. A popular preacher himself had to be dependent on good word study sources. and journal articles by the finest experts. Ironside. Of course we should follow the same principle when our study involves any other facet of biblical study. or New American Bible Concordance. or very inadequately abbreviated. The differences of meaning can be vast. etc. Citing "the law of first reference" on a word as if that settles the meaning anywhere in the Bible. or flimsy helps which may be "easy" but contribute little. T. An example is in merely flipping over to a Bible's concordance. that remains the meaning of that word in every text later where it appears. The sources we need to consult first-hand are the specialized experts. the final appendix. T. Further help. with general even if blessed comments).. however well-intentioned people are with it. One can see the misleading nature of this. Examples of Caution in Word Study This brief section will mention a few of the perils students need to avoid. and is not the authority to go to for a real discussion. 1. typology. or giving even misleading content. cf. This is the old and fallacious notion that whatever is the meaning of a word the first time it occurs in Scripture. "fruit" can translate about a dozen or more different Hebrew words. quick surveys that skim through a passage in popular exposition (H. Rosscup. also J. such as manners and customs. Some work against good results by turning only to very general. T. and prophecy. Rosscup chapter on interpreting the text in Rediscovering Expository Preaching. Books that discuss perils include. in my opinion. "reward" appears in different passages for several varying . by noticing in a Bible concordance (Strong's.) words. appears in this Hermeneutics syllabus by J. Carson. whose message. E. if he chose to use these.) that English words in a translation often represent several different Hebrew (O. and Moises Silva.) or Greek (N. It is. Lexical Studies. Even preachers greatly used of God as speakers are usually not experts in word study but general practitioners who utilize works done by experts. history. which can have varying shades of meaning.79 date lexicons. . A common mistake is in failing to see different. load” that have different meanings in Gal. Among these are: using a Hebrew (O. In the N. In the N. as shown in the Hermeneutics appendix." Both passages use the Greek word cosmos. or in step as in a military platoon. . Often a text will present two or more words within a general concept. keeping in step with the file leader and with one another. 5:25.) or Greek (N. spirit. T. which he can learn to do rather quickly." while I John 2:15. . though not incompatible meanings of the same word in different passages. He gave His Son to die for these. Just because the English "walk" appears is no guarantee that we can rightly assume a generalized meaning because the word occurs in verses 16 and 25 even in the same context. John 3:16 says that "God so loved the world . for example the subject “prayer” and the four different words that refer to aspects of prayer in I Tim. wind. 5:16) or stoicheo (walk in a line or row. . T. breath. breath. behaving sensitively in step with the Holy Spirit in individual moves of the life). etc. Yet a careful attention to both passages furnishes light: John 3:16 refers to the world in the sense of people valuable to God. But “world” in I John 2:15 in its context is defined as consisting of three things. T. wind. 6:2-7. The Old Testament Hebrew language has about a half dozen different meanings in the word ruah ([Holy] Spirit. spirit of a human. as in Gal. and at first appear to be contradictory. A quick turn to a good word study source would give the believer information to point out the distinction.). comparing the use of the word in one passage with its use in other passages by cross-reference (some Bibles provide very usable listings on pertinent cross-references. disposition. Hermeneutics final appendix for much detail on learning steps to do this). T. as in Gal. the reader can quickly learn to find the pages of such listings with wonderful speed. 16 warn. walk in general conduct..80 Hebrew terms that actually have their individual emphases. the lust of the flesh.) lexicon (cf. "love not the world . for their salvation. some have assumed they clash. observing the context of a word by careful attention to what meaning the flow of thought most naturally calls for. noting a reliable study Bible note that defines a word on a particular verse. spirit (disposition) in a situation. "walk" in the godly life may translate the Greek peripateo (walk around. also prevent an assumption that misrepresents God's word. . etc. or two different words for “burden. looking at a good commentary where there is any uncertainty. Greek the word pneuma also can refer to the Spirit. 3. lust of the eyes and pride of life--not people but perversions in attitude and values contrary to . For example. and of course lexicons and concordances put these right before the reader. A person seeking to understand the Bible can get the accurate meaning by checking several things. 2:1. 3). 3:14). A frequent error is in looking at a word in an English translation and making a snap judgment assigning the meaning that first flashes into the mind. Paul felt the pressure of anxiety burdening his heart. Lk. He felt God exerting a healthy pressure on his spirit to bear down on this urgent Christian work. 4. One assumes the meaning. walking in the Spirit. 5:14." The caller said that Paul was out of God's will in supporting himself by tent-making (v. The check would provide plenty of information showing that the word has different meanings depending on its varying contexts. This was in place of the peace he could have known if he had just depended only on the Lord. Another way we could find out the difference in meaning in the two texts is by looking in a reliable lexicon. proven by Acts 18:5 where the old King James Version said Paul was "pressed in the spirit. under word study. 12:50. . Phil. 2 Cor. One danger is in carelessly reading false meanings in from one's own imagination. the term means that Paul was devoted or constrained or pressed in a proper sense. my illustration in my chapter on interpretation in Rediscovering Expository Preaching. or find out the meaning of the phrase before spouting off with his falsifying ideas. the person who does "the will of God" abides forever. Cf. listed in a concordance column by Strong's under the same number. or in Young's by the very word itself. practicing imposition into the text rather than exposition out of the text. Here the context defines the meaning in both passages. by contrast. I Cor. as we compare the two passages by cross-reference. and twists a passage unwittingly. Actually. 9:16.81 God's will. Still another line of checking would be that of looking up "world" (making sure we are in verses using the term cosmos. it was to concentrate on preaching the Word to get the message out. Being out of God's will. The love of God constrained him (cf." A further way would be to observe the discussion in a trustworthy commentary on I John 2 as it relates the meaning here to the idea in John 3. he should have been abstaining from labor and just trusting God to meet his needs (the man was influenced by the hippies of his day). walking in fleshly resources. In the same passage. It never occurred to the caller to check other translations. 5. fixes on it. A man back in the 1960s phoned me and insisted that Paul was walking in the flesh. as Ezekiel felt God's hand on him (Ezek. we notice the real differences and see that rather than contradiction we have concord (cf. or in a Bible encyclopedia or dictionary listing of the word "world. Analogy of the Faith) as the two emphases are finally compatible within the overall picture. 1962-63. . in isolation. in Acts 18:5. or heaping punishment on others. not as teaching a harsh idea of bringing stiffer judgment. A custom in Egyptian literature helps. is in the imbalance of trying to decide a word's meaning only by word study in itself. being carefully sensitive to what meaning really fits the flow in the context itself. several interpreters view the statement as advocating the tenderizing effect of love. In doing this. a person short-changes other key factors. as Leon Morris says after considering various views of Rom. the sensitive Bible student also finds much help in the flow of emphasis on the verses of context leading up to and following verse 20. Deeds of kindness can have their effect in tempering an enemy so that he becomes a friend. It is a line of thought that is positive and turned toward helping others through loving kindness. William Klassen’s article in New Testament Studies (Vol. IX. Other principles that could contribute if pertinent in a given context are grammar and a custom of the biblical day (if this occurs and is relevant). proclaiming of God's Word to reach people suggests looking to see if other passages on proclaiming the Word to reach people suggest what is positive or what is negative. (4) cross-references above. without a lot of time or effort. where a sense of being gripped to preach God's Word can be by the moving of God Himself. 6. such as (above) checking in good sources such as commentaries. So. Even a further principle to help in Romans 12 is looking up the key cross reference in Proverbs 25:21. as in the obvious connection in the flow of thought where the phrase in question is immediately followed not by some fleshly action but by Paul testifying to the Jews that Jesus was the Messiah. 12:20. (2) a commentary. or peddling a false line of preaching (cf. An example of a custom that is relevant to help explain a problematic statement is in Romans 12:20. which No.82 1:23). checked (1) a word study book. as there was commercial and some cultural exchange between peoples of the biblical world. (3) context here. The man phoning could have. and what meaning cross-references indicate where the same basic action is in view. heaping coals of fire on a person's head. 22. In the custom. An error often repeated. Another factor in such a look is in being sensitive to note passages where the speaker is a proclaimer of the true message. 1:6-9. Do not use word study by itself to determine the meaning of a word. p. a penitent person carried coals of fire in a bowl on his or her head as a sign of this. 349) has shown that the idea is probably not shame. For example. 6 guards against. In that case. even a basic Bible concordance. from other interpretive principles. Gal. remorse. also false teachers in Jude). 15:6. 23. 20) seems to be defined as not real faith but a bogus. expressions that manifest the fruit of its own transforming nature. Even in 1:21 and 5:20 the meaning of “save” and in 5:20 of “death” are debatable. Behind this is pride. Eph. 2:21-23). Forcing a meaning can hurt us as well as others we impact. in yet another situation. and in this salvation having its fruits of grace in a life reflecting transformation (Rom. 2:10. glibly professed faith (a man says he has). showed it in an extended expression. Gal. 18). Abraham’s offering of Isaac many years after the Gen. An unteachable spirit which we can have in a self-justifying cockiness. 4:1-5. even in initial justification. 4:3). its greatest disservice is to God whose truth we misrepresent. Still another fallacy in word study is in stressing our own ideas of word study to the neglect or waving aside of input from others who may know more about the word's accurate meaning. Rom. 1:21 (the Word is able to save your souls) and 5:20 (a believer who turns another person from his error will save that other person’s soul from death). and in 4:12 “save” seems to relate to eternal salvation when God as Judge is able to “save” or “destroy. 2:8-9). Quickly verses are cited as if they automatically prove this idea. or haste that makes waste. by God and not merely by men. yet has its own eventual works that grace promotes. and in those genuinely reborn having a religion that works showing the reality (1:26-27). 2:14ff. 2:14-26 try to defend a nonLordship salvation view in ways that seem questionable. 6:22. 3:5. 22 (Jas. and so merely citing a proof-text gets us nowhere for sure. “that faith” (specified by the definite article as in vv. in Jas.” Besides these observations. therefore faith that works.g.. Paul also believes in salvation as a gift of grace (Rom. 5:6. revealed it as genuine faith.83 7. in Gen. all with the pious claim that we just "want the truth. James believes in the new birth as a gift of God (1:17-18). and has nothing to do with eternal salvation. 22-23." For example. yet be insensitive to acknowledge or unwilling to label as it really is works to sabotage Bible study.. really. 17. Gal. and in Abraham’s case his faith pertained to his being declared righteous by God (v. . Gen. and as such it saves without works of merit. It did not work in earning salvation. e. 2:16. It is put in contrast with faith where the faith is genuine as in Abraham and Rahab. 15 declaration by God exhibited the same faith. Eph. Titus 2:11ff. One method is in insisting that the word “save” only refers to those spiritually saved being saved temporally from an unusable life. That over-simplifies the matter. and creates a fog over the meaning. Jas. The faith that saves is the only valid faith. I have seen some in Jas. 8). but it did work in expressing salvation that already was present. Even in 1:21 “save” is in a context of the new birth (v. truthful. Philistines. their mighty hero. reading in his meanings from his own imagination (man's word. etc. truthfulness in speaking according to what God teaches is reality. He waxed eloquent. humility in expecting the victory not due to any prowess in himself but only in God's ability. Goliath's disdain for David's youth. what of the other four spiritual factors? Did David need only faith. and humbly willing before the Lord? And would not the Scripture overall teach us that a life acting by faith is. Besides." but obviously means this figuratively. He also defines a worm in terms of the reproachful. pure. One preacher on I Samuel 17 insisted that David's five stones snatched up from the brook to use against Goliath were spiritual weapons such as wisdom. Why not conduct word study by allowing literal things to be literal as context calls for? On the other hand. fleeing of Israel's soldiers. In Psalm 22. sheep David left behind. pure in its focus on what pleases God. to hit a literal giant and bring about his literal. in unity. plant his foot on Goliath's literal body in victory. But since David felled the Philistine champion with one stone. Goliath's shield bearer. and cut off his literal head. wisdom in believing that God is stronger than the enemy. the king's daughter. for example. purity. and humble rather than proudly relying on fleshly resources? Actually David's literal hand selected literal stones for a literal sling to use in a literal wind up and delivery. David's running to the battle. despising appraisal by enemies who write him off as of such little significance (v. their king Saul. the bag where he had placed the stones. bodily defeat. truth. the passage is obviously referring to literal matters throughout: Israelites. 6b). foodstuffs David brings to his brothers in the army. Or we might insist on a literal meaning where sensitive servanthood to God and others would caution us to see a figurative sense. and not a life that was wise. Figurative and Literal meanings We may force a word to have a figurative meaning in a passage where wise appraisal would see proper evidence for a literal idea. a lion and a bear he had defeated. Goliath's sword. freedom for his family's household). a reward for a victorious Israeli soldier (riches. a life wise in God's values. truthful. spear and shield. Saul's armor David tried on. In perfect compatibility with the literal. faith and humility. 36. the man describing his suffering calls himself "a worm. not God's!). if a context rightly prepares and conditions us to see certain terms as figurative. David's father and brothers. 45-46). David went forth with faith in the living God (vv. as a worm is thought . and so forth. for he is a human able to speak.84 8. then we should see them this way. the fowls and beasts the giant threatened to give David's body to. the prospect of killing the enemy giant. " not water but like water in a sense.85 unimportant and easily disposed of. People assume a meaning of a word on the basis that some "authority figure" (in their own possibly narrow understanding of things) pronounces it as the idea. the contextual flow of thought speaks of enemies surrounding this man. . and we can come to the right balance. 9. The authority figure has spoken." of their cry in prayer as he now is also crying. "first [to be] created. He refers to his own trust that his enemies misconstrue in mockery. they reason. He wants to speak praises to God in an assembly of worshipers. Any of us can set our minds on falsehood if we are not properly careful and if we do not use wise guides and pay the right attention to or give the correct balance to these in blending them with other helps in Bible teaching. He also depicts their menacing nature to be "as a ravening and roaring lion" (13). my God. he describes his condition as "poured out like water. of Bashan" (v. We also can notice statements that can make no good sense if taken literally--as it would not be meaningful for a worm to speak. the verse says he is the "firstborn of all creation. Whatever are the motives of the teacher." first to be born in a sequence. It is this. So. and not God. For. To use other figurative language. as part of the sequence of God creating. being a created being." These leaders put into this Greek term prototokos the idea. 22). We will not here go into the many clues that can tip us off to words being meant in a figurative sense. He recognizes God's holiness. We can observe other figurative terms even though some terms in the same passage insist on being explained literally (as in Ps. Jehovah's Witness leaders at the Kingdom Hall tell their listeners that in Colossians 1:15 Christ is a created being. It must be so. Further. His heart is "like wax." Enemies divide his garments and cast lots on his clothing (literal ideas here). Even as a student of the . . we have mentioned several in Psalm 22 alone. to be surrounded by bulls. to praise God. of his being in the womb and upon his mother's breasts. But a little careful study exposes the manipulation of truth that wrests it into error. Suffice it to say at this point that whether a word is to be understood literally or figuratively is usually evident in the way it is used in its flow of thought." which a literal worm would not do. Christ could not be God even if we assign him a high place of respect. The enemies are even "dogs" encircling him. to have a mother's breasts. The sufferer begins the psalm claiming that God is "My God. speaks of "our fathers [who] trusted in thee. 12). who are seen figuratively as "bulls . A frequent mistake is well-known to Christians who pause to reflect. he still can be giving error even if he is not aware of it. or however he may be confident that he is right. and these are defined in the next breath as "the assembly of the wicked" who have encompassed him (16). its context. and many other things. as the "firstborn. whether in O. Christ is presented. dignity or supremacy is the thought. 18. F. which hardly suggests that He Himself is a phase in the sequence of created things or persons." having a proto or prior existence to all things created. May we all seek to learn. Bruce. Now let us focus on the passage at hand. Many references claim that He is God. If they realize this and are rightly humble servants. A believer can appreciate these preachers. yet not place them on a pedestal as kinds of "gods" who always must be right. etc." that is. T. but due to various factors of human limitation or failure. the highest of the kings of the earth. 16). 10 provides evidence that the writer is viewing Christ as having dwelling in Him the fullness of the Godhead. when not doing their homework carefully. I have at times seen new light that has helped me get my teaching more in total line with the truth on details. Rank. Lightfoot. and do not yet know it all. T. but let us use good methods and not methods that only perpetuate error. pray for them. usually under "Jesus Christ. which can be confirmed in commentaries on Colossians by J. but as the one by whom all things in heaven or earth were created (v.). His creative and sustaining power are the explanation behind all created things. others have much to say attesting this (John Walvoord. T. 1:15. Not only good commentaries on Col. wider context in 2:9. have never known it all. They ought to be always right in representing God's truth. . I did not know it all at the outset." Even some evangelical preachers. they will be glad to correct errors. or supremacy over those who are his brethren. 1:18. 6. and yield to the truth. F. and this because He is the creator of all. 20:28.86 Word seeking in all earnestness to grasp it accurately through the years. In addition. passages (John 1:1. Micah 5:2). And by Him "all things consist" or hold together. B. give out wrong meanings of words at times. Good commentaries and cross reference about His deity would assist in seeing this properly. Hebrew in Psalm 89:26. and be grateful for the large amount that is correct in their sermons.. 27 we have the prophecy that God designed to set forth the Messiah. things insisted on that just are not right. 9:5. not as Himself one of the created beings. He also is "before all things. Along with word study. etc." then in the entry’s outline under his "Deity. but other good books defending Christ's deity help in this. in addition to Bible dictionaries and encyclopedias giving entries discussing His deity. or in N. other interpretive principles furnish help on Col. they err on occasion. Some are entire books on the subject (as by James Denney). Jesus Christ Our Lord). prophecy of Him (Isa. Word study of prototokos itself reveals that it is used in passages such as Romans 8:29 for Christ's being firstborn in a sense of rank. Also in the Greek (Septuagint) translation of the O. in the kingly line of David and Solomon. slips. God uses any one of us despite our limitations. persecution by Egyptians.87 Christians should take only the Scripture as their "Bureau of Standards" spiritually. or anywhere. would not permit. Moses' killing an Egyptian. This. and He is very merciful.). etc. Certainly God wanted His people to be spiritual. . they can play tricks. needs to be weighed by good interpretive principles and a right use of these to decide the wisest view. Here. and God bringing Moses and Aaron to lead them in the exodus. Moses. is part of a literal progression of events. who found themselves in deep trouble. This surplus "bank account" was available for Jews. even the truest. for while they had no sufficient merits themselves due to their sins that God was judging (as during the captivity and inter-testamental period). Even if they intend well. falsehood is read in. properly followed. Moses fleeing. over the years I have heard some of the most honored preachers say things (only at times) that I felt good methods in Bible study." the exalted merits they wrongly assumed people of faith such as Abraham had. Some Jewish rabbis read into "top of the hill" the doctrine of "the merits of the fathers. Every claim of every preacher. and fill a need the wrong way. 10. yet sincerely wrong. To read in "the merits of the fathers" suddenly. protection of Hebrews (as the midwives. These merits would help later Jews. has been a frequent practice to insist on certain verses giving information about when the Messiah would come into the world. was a twisting of the text to suit an interpreter's brain storm. acting by faith and obeying Him. not any preacher in a hundred per cent of his claims. even in verses where a good student of Scripture would never expect the words as they are to be turned that way. within the literal events. too. Preconceived Ideas Yet a further twisting of a word has often come from little schemes people have foisted on the Bible. In Exodus 17:8-13 Moses climbed to a hilltop to hold his staff up toward God as a signal of summoning God's success to give Joshua's army victory down in the valley. Of course Exodus 17. Gematria also has done service for producing other meanings. manipulating verses to make them say what some preconceived system of belief “programs” that they must say. He may be sincere. An example of twisting is in the ancient Jewish ambition to find the Messiah even by reading some preconceived numbers system into letters of a Hebrew word. called gematria. Frankly. in its narrative flow in its book. they could fall back on their heroes' merits as a reason for God blessing them. the Hebrews praying in anguish to be delivered. In truth. we see in the Book of Exodus context a flow of literal realities-multiplication of the Israelites. man at his strongest but falling short of seven. It may be a meaning driven by human zeal to champion a particular thought. the literal event of Exodus 17 occurs when Amalekites attack in a flow of such literal events. Kissinger was the Antichrist! We do not know for sure what the number in 13:18 was intended to mean. the exodus itself of Moses and his people. seven trumpets. 3 etc. Likewise. then assigned to these the successive numbers l. So. it multiplied each number by 6. 13 does.88 We also read of literal plagues on the resistant Egyptians. the God-Man of the next verse. Mussolini. and falsify the more evident natural meaning with a “made up meaning” foreign to the thought. a physical deliverance through the Red Sea via a miracle. whether this be by water. and so he has the number for human perfection. A number of interpreters have put aside identifying a particular person in church history. So. or manna. A different numbers scheme. is short of 777. 14:1. can perform in power beyond mere human strength. seeking His victory for Joshua's troops down below. As the people are on a trek toward Mount Sinai. Caligula of early times. six falls short of seven. Another example of reading some scheme into a verse occurs often on the number 666 in Revelation 13:18. or military protection. and then conveniently numbered 666 to come out their way. they have proposed that the meaning may be that man's number. Men have started with a numbers system of the Hebrews and Greeks assigning certain numbers to given letters. as great as he might rise in power (as the first beast or Antichrist of chap. Seven is often in Scripture a number for completeness or perfection. Later the passage tells of God providing for His people's needs. construed by the English alphabet in recent decades. It follows in a long sequence (wider contextual flow) of Moses' acts lifting that rod in Egypt when praying to God for the bringing of a powerful plague or the removing of one. Next. . strung out the 26 letters of the alphabet. fits with his being still only human. To read the merits of fathers into "the top of the hill" is to pour the interpreters’ own manipulating ideas into the passage. Hitler. Only God's man. Joseph Smith of the Mormons. Moses' raised rod probably is a gesture symbolizing intercessory prayer in contact with the covenant God. seven vials) would represent God unleashing His judgment. in the history of interpretation on 13:18. this perfection. so a series of sevens (as seven seals. or on the current scene related to the soon coming of the tribulation period. the Titans. in context). Mohammed. up to 26. and six even at its apex as 666. beyond the greatest that the Antichrist can show. and others. It is an outward signal of where his heart is turning--to God for His power and His care. Instead. but it is a distortion of what God’s own Word is seeking to get across. here are people believed to fulfill the verse: Nero Caesar. 2. and such. Jas. Rationalization can make its playground in our minds and soothe us when we ought to be convicted. 5:4.) or Greek (N. grammar. An example is the English word "fruit" for which the Hebrew O. or short-cutting. We need to look at good word study (linguistic) sources. Short-cutting The peril of laziness. Laziness. 19:12). We need to consult better commentaries. start in plenty of time. Another example is the English word "crown" in the New Testament. So. also at matters of grammar in our passage. I Pet. We may put off the study. give ourselves adequate opportunity in a passage for our own sakes and the blessing of others we are helping develop. Mayor) refer to the two words and explain helpfully how they are used. We read "crown" in the English. T.) the same Hebrew or Greek word with exactly the same connotation was used. But another word. and the like. 9:24-27.89 11. works on doctrine. but diadema never appears for a victor's crown as stephanos often does in relation to believers. English and Hebrew/Greek Words A further peril is in leaping to the assumption that if the same English word is the translation in different passages. 1:12. 13:18 etc. this automatically means that in the Hebrew (O. T. T. but never used of what believers will receive as reward for their lives. Rev. cross-reference. then try to crowd it in too quickly. stephanos.. but two main words in the Greek are rendered as "crown" in the N. The latter word is used of Christ in this passage. on a few occasions. 4). 2:19. used for a ruler's crown. 2:10). cross-reference if really pertinent. had more than a dozen terms. also context. we need to be sure of words.). 12:50. a diadem (Rev. The word stephanos appears where a passage refers to a crown that is a reward of a victor. I Thess. Better commentators. The first word. It is also the word for the crowns on the heads of the 24 elders (Rev. an overcomer in the practical life (I Cor. Jer. 4:8. is diadema. 12. and find ourselves skipping many things to whip through what we think will be vital. In all of this we ought to be . LXX. In reality. 2 Tim. and other parts of careful Bible study. Of course the main One we should be pleasing is the Lord. also is used of a ruler's crown (2 Sam. T. good books on issues in passages. as on James 1:12 (such as J. on a Saturday night or early Sunday morning. and they have distinguishable meanings. quite often the same English word is used as a rendering for several different words in the original languages. so that the student sees the significance of stephanos in 1:12. It is good to plan ahead. has hurt many in word study just as in examining context. and particularly key words in a verse that the meaning turns upon. 20. CONTEXT (of a verse or of verses) A. It is this. false Application One final danger of word study is apropos here. Context of one part of a verse with the other parts . 2:23-26). Get the message right as to what words mean. The thirteenth chapter of I Corinthians reflects what the loving way is. This drives a great nullifying blow against the truth the speaker has claimed. He uses the correct meaning to argue hatefully. to call names. what it is not. line up his ducks all in the right way. Context Immediately Before or After E. Context of the Book of Scripture D. One can do all his word study work correctly. Correct Word Study. II. 2 Tim. and how empty is the life when God's love is not the power and the permeation giving fragrance to the service. Context of the Entire Bible B. But then he goes against the will God has in giving Scripture. His preaching is unloving. to abuse others. It is another good reminder of what not to do. GRAMMAR III. done in fleshly contention rather than in the humble servanthood of love (cf. 2:1-5).90 often praying for the right insights and appropriating the teaching ministry of the Spirit who wants to use us in ministry (cf. and gain a validly defensible meaning. 13. All is well. also get it right as to how God wants His servants to live it and to give it. Context of the Old Testament or the New Testament C. I Cor. Conceptual Cross-Reference The same basic concept occurs. Apparent For example: a. is evil. The "Branch" is the Messiah in Jeremiah 23:5 and also in Zechariah 3:8. but in James 2:19. The conversion of Saul (Paul) is described in Acts 9. Practical Aspects of Cross-Reference .91 IV. True love. which leaves God out. 22. Real. "World" means people in John 3:16. Verbal Cross-Reference 1. but there is no real discrepancy. and 26. even though the exact terminology may be different. Spiritual fruit is discussed in Galatians 5:22. joy. The second coming is discussed in Zechariah 14:1-9 and Revelation 19:11ff. b. "Believe" in John 1:12 refers to genuine faith by which a person is saved. and peace are meant in John 15:1-7 and 14:27 and also in Galatians 5:22. The temptation of Jesus is the topic of Matthew 4. CROSS-REFERENCE A. and Luke 4. For example: a. and should not be loved. Actual For example: a. 2. headed by Satan. b. B. but in 1 John 2:15 it means the ordered system. 3. Parallel Cross-Reference For example: a. b. some details are identical and some are different. 23. "believe" is merely mental assent. 23 and 2 Peter 1:5-7. Mark 1. b. 4. not unto salvation. In these three accounts. How do I find a cross-reference? a. E. 3:4-8. By a subject index at the back of some Bibles. Example: "Rivers of living water" in John 7:37-39 is expanded by Ephesians 5:19ff. By a reference work. Example: We might think that works are unimportant to Paul from reading Romans 4:4-5. d. By the subject in essence. a different picture emerges when we examine Ephesians 2:10. By using a good commentary which mentions cross-references to the passage it is discussing.g. Expository Dictionary of New Testament Words.92 1. Nave's. b. Zondervan Pictorial. Vine. c. the feeling or sense of the word can be observed in a number of situations. It may keep us from error in jumping to a conclusion. etc. By marginal cross-references given in some helpful Bibles. the lexicons and other sources. The very best source in Bible study is the Bible! 2. g.) are helpful. c. and Titus 2:7. which is also talking about the outflow of the Spirit in a believer. however. This continues to serve me. or expands the idea of a given passage so as to help explain it. Works like W. Take some key word given in the present passage and look it up in a concordance to find other verses elsewhere that use it also. clarifies. By previous knowledge or verse memorization or marginal note I have written some time beforehand. and Bible dictionaries (like Unger's. 2 Timothy 3:17. the great linguistic sources offer more special expertise. In this way. . You become saturated with what is in chapters and begin to draw many truths together yourself. e. It may give added detail that fills in. It may give us a later development (progressive revelation). How is a cross-reference valuable? What good is it? a. f. b. By reading and re-reading the Bible. However. e. History C. that he could marry Rachel. Leah and Rachael were sisters and Jacob was promised by Laban.Night travel . and Acts 8 and 10 discuss witnessing to the Samaritans and the Gentiles respectively. In James 5:15.” Example: Forgiveness in 1 John 1:9 could apply at any time. -Fred Wight . “Correlation. CULTURAL FACTORS A. forgiveness is applied in the specific situation of a physically sick believer who may also be sick at heart due to sin. d. where you will find a discussion of principles for interpreting figurative language.) VI. Cf. etc. their father. however. Culture More Directly -Mannerism and customs of the bible.93 Example: The subject of witness in the New Testament is gradually expanded. It may be related to a different context and show another aspect of what the truth can be applied to. Jesus' instructions are broadened to include all nations. In Matthew 10:5-7. Jesus tells His disciples to go to Israel and not to the Samaritans and Gentiles. V. Genesis 29. In Matthew 28:18-20 and Acts 1:8. Geography B. in any situation.? (Refer to Topic Five. Section VI. But there was also a custom that Laban had which he utilized. LITERARY MOLD Does the passage occur in the context of straightforward history or in a context of frequent figures of speech. and situations that occasionally arise in real life (Luke 15:11-32. noted events in history (Luke 19:14). Spiritual T. but it does occur.TOPIC FIVE: PARABLES. true to life. "The Hermeneutics of the Parables". 16:1-9. S. DEFINITION OF A PARABLE A. Crafted to have a specific point. is that facts in one realm which the hearers know are cast alongside facts in the spiritual realm so that they will see. familiar customs like leavening bread (Matthew 13:33) or marriage (Matthew 25:1-13). Kingdom. Jesus drew His parabolic illustrations from nature (Mark 4:1ff). to draw an illustration C. Adapted. 18:2-8). 2. dissertation at Dallas Theological Seminary. FIGURATIVE LANGUAGE. by analogy or correspondence. it gets the meaning across K. Etymology The Greek word is a compound of two words. Definition A parable is a figurative narrative. every parable has some relation to the kingdom 1. what is true in this realm. then. The idea. usually relative to the kingdom program of God (from Stanley Ellison. Conveying. AND SYMBOLISM VII. B. para (beside) and ballo (to throw or cast). it always conveys. Narrative--in that it contains a sequence of actions. cf. True to Life A. True to life--in that it is within the realm of probability. also his Parables in the Eye of the Storm).94 . designed for the pedagogical purpose of conveying some specific spiritual truth. It may or may not have happened to some specific person in view. . An allegory is often distinguished by its metaphorical language--an extended string of metaphors (as John 15:1-6)--or else it gives a very imaginative picture in order to convey a point. 4. Each detail signifies something true of that which it pictures. lamps are lamps." IX. Things are exactly what they profess to be: loaves are loaves. RELATIONSHIP TO OTHER LITERARY DEVICES (See also the presentation of figurative language by Professor Rosscup later in these notes. where Christ explains two of His parables after giving them. VIII. necessary drapery. An example of this is John 15:1. it is given apart from the parable. where eagles plant vines. and this is a clue that it is an allegory. pp. It may stray off into a sphere of fantasy. drawn from common experience. See Matthew 13. The teller uses the known to teach the unknown. Designed--adapted by the speaker (Christ) with a specific point in view. THREE FEATURES IN PARABLES (See A. 11-12 to whom I am indebted here. If an interpretation is given in the text itself.) A.) Here. M. the true one. The terms used are obvious and clear. 5.95 3. Hunter. It contains its interpretation within itself. Not every detail is always intended to convey some definite truth in itself. contrast parable and allegory as follows: PARABLE ALLEGORY It deals with things which are true to life. etc. Kingdom--in that its purpose relates in some way to the development of the kingdom concept which forms the main thrust of the Gospel accounts. and details simply serve as convenient. Luke 15 contains the parables of the . Conveying--in that it represents a transference of knowledge from what is true in one sphere to what is likewise true in another sphere. They are examples of popular story-telling and use certain rules which make them potent. Examples of biblical allegories include Ezekiel 17 and John 15. 1. It may or may not be true to life or real-life and probability. either before it or following it. Interpreting the Parables. Sometimes there is but one central point. etc. Repetition in build-up: For example. "I am the vine. circumstance. How? 1. "Why in the world are you teaching in parables?" they inquired. Cf. B. need. to meet some specific situation or problem that has arisen. Lk 18:1 and the parable that the situation prompted. or situation in context that led to this parable. Luke 15. the sheep. To fulfill prophecy (Isaiah 6:9-10) B. and finally the son. They appeal for a verdict and are aimed at an effect. are set in contrast. apt. Contrast: Virtue and vice. X. Thus. Know the kingdom theme of the Gospels. three travelers in the Parable of the Good Samaritan and three excuse-makers in the Parable of the Great Supper. An example is Matthew 25 on the wise and foolish virgins. is an illustration of this. wisdom and folly. need. .96 coin. however. Rule of three: Three main characters are featured. PRINCIPLES FOR INTERPRETING PARABLES A. so when Christ began to use parables in a cluster. or attitude prevalent at this time which necessitates a parable with a particular lesson--a lesson that will meet the problem. is the situation. Jesus answered: A. the disciples were curious. etc. End stress: The final point or step becomes the emphasis. This is related to Item 1 above. C. they are fitting. and try to fit this into that theme so that it answers some precise question about the kingdom. for example. 3. 4. as the sending of the "only son" in the Parable of the Vineyard (Matthew 21:33ff). They are meant to evoke a response. 2. They are provoked spontaneously in living encounter. Determine the specific problem. in the cut and thrust of conflict. The problem triggering a parable. To conceal truth from those who are not responsive to truth (Matthew 13:10-13) C. PURPOSE OF PARABLES Why did Christ speak in parables? Almost no parables had been spoken before Matthew 13. occasion. again. Wider Context Study the wider context for the development of thought and try to pinpoint the situation to which Christ is specifically speaking. To reveal truth to those who are responsive to truth (Matthew 13:10-13) XI. The question here is. 30. Jericho is ca. 22:35. which points hearers to the answer. 190). 36)! Note Jesus’ own reply (v. Get the whole sweep of the book. In answer to the questions. this one by Jesus Himself. . wine = grace. 29)? -.000 feet from Jerusalem to Jericho (Morris. Fit the particular passage that you’re preaching on within the entire context of the book. and we may be wrong in making something of this). but the point is what a man himself does. the disciples of John ask. The problem may be stated in an introductory question. 3. Pay close attention to cultural details: (1) v. . "Which .who I am to love (v. but your disciples fast not?" So Christ gives the parables of the wineskins and the garment to show that His ministry is one of joy (when He is present).10:15). was neighbor?” (v.97 How do you do this? By just reading. 27. 25)? Then a second question is. (2) Jews said that no Gentile was to be regarded as a neighbor and no Samaritan. For example. robbers = Devil. a. ass = the body of Christ. reading. Jesus is like that. Luke. 36-37]. then a third question.road did go down. Observe the false allegorical interpretation of the fathers: wounded man = humanity. priest = law. 37a). inn = the church. and reading. the parable follows. Samaritan = Jesus [true. avoided the word "Samaritan" in v. a Jew. Immediate Context Study the immediate context to discern some problem. 29. innkeeper = Paul. 37 (or else he states things in the most effective manner. . The occasion was in Galilee (9:51. Levite = prophets. 2. (3) Oil and wine were normal supplies for a journey. one of Jesus' audience. "down" -. and He is not reforming Judaism but replacing it with a new phase of His program. -Read it carefully several times -Read good sources (checking principle) Get good commentaries.go back to v. oil. Jerusalem = the celestial city. "Who is my neighbor"-. vv. Also note the exhortation of Jesus (v. in Matthew 9:14. "Why do we and the Pharisees fast often. so the account is distinct from that of the scribe of Jerusalem who asks in Matt. the descent being ca. "What shall I do to inherit eternal life" (v. A second example is as follows: It is in the Parable of the Good Samaritan (Luke 10:27-37). 17-18 miles NE from Jerusalem and 5 miles in from the Jordan River. 37b). this lawyer. The Unjust Judge. "Master. 18:8b). where a young man says. bid my brother divide the inheritance with me. 5-8). He will bring justice (right the wrongs). Jesus tells a story to teach the point by illustration (vv. 8) often translated as "importunity. as in Luke 12:13. still answering about how to pray. 2. certainly not loved by the judge (2. also vv. do not faint (i.98 b. and do it speedily. 1. Unjust (2. she touched no springs of concern or compassion in him. note v. Occasion: His coming (17:20-37. A key word in the story is anaideia (v. The ones asking are well-known." There are two basic views: 1) A. A second instance of stating the problem is as follows. M. Jesus is asked. 6-8. But even deeper than this is the attitude of faith because of such assurance and the action that faith prompts (v. After this. The occasion (request) is in v. 3. Widow unknown. He responds with unselfish reason: wants them to receive justice (v. 4. emphasis is on what the judge said (go back to v. 5). 7 the spiritual point: God will answer His people who instead of fainting. 8). The problem may be seen in some request. 7) ! 3. c. 2. teach us to pray. Hunter . see in v. 6). In 19:11. Just (implied)." A second case is in Luke 11:1ff. 1. 1: "Lord. a simple statement of the problem." "persistence. God will answer). Luke 18:1 and 19:11 are examples of this. pray. Contrasts: Unjust Judge God 1. 4). His own elect (v. He responded for selfish reasons. In v. 1). 1. The problem may be stated simply in the text." Then follows part of Jesus’ answer in the model prayer for His disciples (vv. pray. 6. 2-4)..e. Keys: v. In Luke 18:1-8. Prayer seems to be related to His coming which is in view before and later. "Will the kingdom be set up immediately?" He responds to this situation by showing that an age must intervene. reputable Cf. d. or (2) of the man in the bed. it might mean "shamelessness" in being honorable. H. 13). 32). shameless in the sense of honor and good-hearted spirit that leads him to respond helpfully. The problem may lie in a criticism which Christ seeks to answer. Poet and Peasant. not ashamed. After the above comes the exhortation of Jesus based on the story and showing its focus (vv. e. 1. also I. This anchors me within a certain defined area so that I am not so likely to wander off on my own tangents or blind alleys. His parable addressed the attitude of the chief priests and elders who rejected God's authority as manifested through John and Christ. I can see how the details lend to or fit in with that main thrust. 9-13). The parable of the two sons in Matthew 21:28-32 is in response to the question. the Parables. the central idea that matches (answers) the problem. 69: "persistence. K. How? . According to v. 27. knocking. B.99 Interp. as in Luke 15:2. The problem of the context really is: "What does refusal to submit to Christ's authority prove about those who refuse to submit?" (v. on Luke 11: (1) of the man outside. all answering the question of v. Determine the main point. 23). his being unashamed to keep asking until answered. but even more vitally faith that their prayers will be answered" (v. I have fixed a reference point or obtained a master key for the interpretation of each detail which serves it. Marshall. "By what authority do you do these things?" (v. Bailey. If I can ascertain the one great and comprehensive idea of a parable. He is not going to answer their question but actually a deeper one. Luke. 2) Or. The problem may lie in the attitude of someone hearing Jesus. because all the details of the parable will relate to the main point. culture. Your main point will always relate back to and fit well with the problem in the context that prompted the parable. C. plus commentaries on Matthew. Ezekiel 17 and 31 speak of branches as being Gentile nations and birds as being Gentile peoples (cf. need. 16-20 shows). Daniel 4). By seeing if the parable falls within a pattern of parables on a given theme or idea (Matthew 24:43 -25:46. in Matthew 13. 13-14. 4. Fred Wight. and Luke. 24:42. In other words. What was the custom for marriages (Matthew 25:1-13)? What was the custom in the use of leaven in Israelite homes (Matthew 13:33)? etc. Discover the cultural setting. or situation (Luke 7:36-40). as vv. By a direct conclusion (Luke 7:47. not vv. Use cross-references Other Scripture often helps in establishing the meaning of details. and occasion. By understanding the problem.100 1. 3. D. By noting a question that prompts the hearers to come up with a point (Luke 7:42. Jesus speaks of the mustard tree having branches for birds to nest in. For example.) We must be well-versed in backgrounds. Luke 15. 2. By an answer to a request to explain a parable (Matthew 15:15. The main point will answer that problem. Always search your sources for the custom that fits the biblical time. where all the parables in the chapter relate to the kingdom interests in the present age in some way). 5. Manners and Customs in Bible Lands. Matthew 13. occasion. Mark. etc. the question itself will alert us. This often is a very important key. 10:36). 11. place. Context a. Is this detail which I think might have a certain spiritual meaning emphasized by Jesus when He concludes or makes His point? Illustration: . Interpret details properly The following questions may help: 1. local color. E. cf. The Parables of Jesus. note that Jesus explains the "parable" of v. (See Joachim Jeremias. Matthew 18:35). what is the point being made? (See Section B above regarding . since Christ forbade the disciples to pluck up tares.101 In Luke 15:23. 34:6-7. and cf. crossreference in Exod. Does this particular context or section present an emphasis or recurring theme that helps explain what a point means? Illustration: Is Luke 16:9 explained in light of other references in the general section of Luke that presents most of the parables? Cf. 44). 4:31. Deut. 11:11-13!). I Cor. 14:14. is God like this man. 2) In Luke 18:5. the two are in contrast. 13:38. 2. 14:18. 11:11-13! 3) In Matthew 13. 5 allows inner church discipline. the field is the world. does this mean a local church is not to discipline heretical. immoral. is "kill the fatted calf" a picture of Christ on the cross? Think about it. also cf. in God-honoring stewardship (even 6:10-13 focuses on this). Cross-Reference a. 16:9-31. Prayer is not overcoming God’s reluctance but laying hold of His willingness. unmoved by our requests? No! He is rich to all who call on Him (Rom. Num. Lk. c. 12:33. specific observations in the context disprove this (25:13. immediate context as well. is the hard character of the unjust judge a picture of the character of God? No. 24:42. Does other Scripture use a similar picture (or else the same basic picture) and reveal a pattern that suggests what some detail probably means? Illustration: In Matthew 13:31-32. is there an Old Testament reference to a large tree with birds and beasts finding lodging in or under it? If so. in Matt. Is the idea I would insert into a detail true to other Scripture? Illustrations: 1) In Luke 11:7. 10:12. The point is using earthly goods to help others in loving concern. b. Why or why not? b. Does the context specify any truth that would nullify a given meaning placed on some detail of a parable? Illustration: Should we say that the Lord will come at midnight because the bridegroom in Matthew 25:1-13 does? No. or disorderly members? No. a) To do so would be to go contrary to eternal security of the saved (Jn. 17:23. c. 4:6. If one text gives only part of the picture. Rom. 21. we also could say the coin was lost due to the woman’s carelessness and suggest that God by a lack of care lets men become lost. 2:20). We immediately see that we cannot wisely make every imagined detail about a parable leap into an analogy with spiritual things. c) Some texts emphasize the POWER but do not mention FAITH (Zech. look to see if others fill out the total picture. 3) In Luke 15:8. unable to act. Phil. 29. 14. 2:8-9 etc. . Further.) Dan. 2:8-10.. and so God must do it all? Answer: In context the prodigal son does not fit such an idea. 10:28. if we pushed this detail about the coin. Eph. we need to correlate the picture by careful crossreferencing.). 29ff. Gal. 31:6. Eph. 8:1. 4:4-5. b) Some texts emphasize WORKS of love but do not even mention the FAITH behind these or the POWER of God energizing them (Mt. Ezk. Does the detail suggest easily and naturally any truth we know to be clearly established in the spiritual realm? Illustrations: 1) Is it proper to push Luke 16:9 to mean we may buy our way into heaven? No. 4:12. 2:13). 22:37-39. 3:27-28. Both. is it proper to allege that the parable proves God may forgive a person and save him. Rom. Both. 2) Since Matthew 25:31-46 does not refer to doing the good deeds in the power of the Spirit or by faith. 15:13. 104:12. Ps. 4) In Matthew 18:23-35. it also is not necessary in its context (16:10-12). does this suggest that we should emphasize doing good deeds without reference to faith and God's enablement? No. is it proper to play down man's responsibility by the logic that the lost coin pictures a sinner as an inanimate object. 4:4-5). it would contradict cross-references such as Rom.102 the main point of a parable. a) Some texts emphasize FAITH but do not even mention WORKS that faith will promote (Gal. and then revoke forgiveness later on in his life so that he loses his salvation? No. 2:16. Gal. 6:37-41. 3:27-28. Ans. Faith works through love (Gal. cf. d. 30.) and as “son” in parables is not necessarily saved (Matt.” has to represent a saved person. 21:28-32. verse 32). cf. pp. Being merciful is a flow from having genuine faith. 15:31). also 6:12. Berkeley Mickelsen. 9:6 etc. Rom. For “son” in Romans 8:14 and Galatians 4:6ff. Interpreting the Bible.). Also relate to Israel in the context (Matt. 12). Eyre. v. some were unsaved. 14. 5:5.).. “Blessed are the merciful. verse 35 the consequence of an unmerciful spirit before God. Merrill F. Unger. God who knows all absolutely would not need to do. true to historical propriety. pp. Lk. XII. immediate context. 21:28-32. 12:46 etc. 8:11. as “servant” does not when he is one following an evil pattern of life in other texts (Matt. 1889). 171ff. for they shall obtain mercy” (cf. 12. G. Is the meaning I prefer in a passage true to that section (context) of Scripture (i. though God is not in all points like the human lord. Bullinger. 2:3-5 etc. Verses 23-24 relate what happened among men before a human lord. of love (I Jn. What a mere man would fail to know absolutely of a “servant” in the parable (story ) and therefore act to revoke a former decision. pp.). 8:11. Figures of Speech Used in the Bible (London: Messrs. pp. 25:14-30. 5:20).e. and cross-reference relating to a context)? Take an example. 2:25-29. Also note that “servant” is used similarly in a parable in its context (Matt. 179ff. 25:14-30. 3:17) and righteousness (Matt. The student will also find it helpful to consult the section in A. Verse 34 is a problem to a view that sees the servant representing a saved man (as R. is saved.103 b) In search of consistency in doctrine. Lk. a fruit of it (Js. The “servant” may not represent a saved person. if one may be found. and Spottis-woods. 24:45ff. 24:45ff. priests and elders in context are sons of the father. 2:14-26). Jer. Some insist that the elder son (Lk. 15). being a “son. and Louis Berkhof. Very helpful in the study of these is the work by E. 5:10. The genuinely saved heed such warnings as Matthew 18:21-35. 145-46). third “servant”.. 12:46 etc. 3:4-10. Principles of . cf. search for a view that harmonizes details overall. 143-44. 175ff.6). cf. In the Beatitudes describing the truly saved in contrast to others Jesus taught in Matthew 5:7. Principles of Expository Preaching. Gromacki does in Salvation is Forever. wider context. together with Bernard Ramm's discussion on pp. FIGURATIVE LANGUAGE AND THE BIBLE More than two hundred kinds of figures have been distinguished in the Bible.: Relate “son” in a parable to son in another parable (Matt. First John is clear that those with a valid love pattern (the fruit of reality) have eternal life and are children of God in truth (cf. yet unsaved. W. 82ff. When a string of metaphors occur to make up one unified account. "I am like a pelican in the wilderness. An example is John 15. It is a made up narrative which may or may not be true to life. Definitions of Figurative Devices and Other Devices in Scripture 1. Mickelsen lists ellipsis with brachylogy and gives. "I am the true vine . 2.") rather than simply resemblance conveyed by "like" or "as". 3. it does not contain the formal statement of resemblance. inbuilt. also Psalm 80:815. An example is Psalm 102:6. and not specifically stated. Isaiah 5:1-7. the metaphor is stronger than the simile since it involves specific. .104 Biblical Interpretation. Metaphor Though this is similar to a simile. The interpreter must fill in the omission from the nature of the subject. Allegory This is an extended metaphor which continues a comparison by representation or by implication. Notice that this is an extended metaphor (cf." Note the context for the idea. from the context. 17. Ellipsis This is one of the main types of omission and involves the omission of a word or a phrase in a sentence. John 10:1-18. Simile This is an express. or from a parallel account that suggests the necessary words. direct representation (as in John 15:1. A. the vine and the branches. pp. . the comparison is inferred. Ezekiel 13:10-15. Ellipsis was a Hebraism used to focus the emphasis upon other parts of the sentence not omitted. Galatians 4:21-31). [supply words here] because of the works of the law or because of the preaching which demanded only faith?" Another example is Matthew 13:32: "Which indeed is the least of all seeds [supply words from preceding clause. "which a man takes and sows in a field"] . Galatians 3:5: "Now the one giving to you the Spirit and producing miracles among you. the thought is expanded so that it grows into an allegory. . as an example. . 15. Instead. using "like" or "as". The important hinge words "like" or "as" normally identify the comparison as a simile. each of which has a metaphorical meaning. containing direct personifications or representations." 4. . However. formal comparison between two different or unlike things in order to impress the hearer with some stated resemblance or likeness. " 8. so that the entire construction reads: "I gave you milk to drink. Synecdoche This is a figure of speech in which the whole of something is spoken of for the part or the part for the whole. 187). 7. p. Mickelsen. I did not feed you with solid food. 2 Chronicles 18:14. in Micah 4:3. A good example is in John 21:25. Irony This is the statement of a thought in a way that conveys an idea that is just the opposite. 9. "I suppose that even the world itself could not contain the books that should be written. Paradox This is the expression of two propositions which appear to be contradictory in terms but which may be harmonious when the true sense of each is properly understood and related to the other. There is often the underlying element of sarcasm or contempt." The construction does not suggest that the Corinthians were to drink solid food. Jephthah was buried "in the cities of Gilead". An example is 1 Corinthians 3:2: "I gave you milk [noun] to drink [verb]. as when one uses words of praise to express actually the idea of ridicule. rather. "In the time of Ahab and Jehoshaphat. but in which the verb does not apply to both nouns and some verb must be supplied in thought to clarify the use of the other noun. as in the Bible. For example. Hyperbole The people of the Middle East. a verb must be supplied to go with solid food. Micaiah said. Zeugma This is a construction in which two nouns will be closely associated with a verb. as in Matthew 10:39 and 2 Corinthians 6:9-10.105 5." . and in Judges 12:7.'" See also Luke 13:33b. 6. not solid food [noun]. 'Go up and prosper. For example. beating swords into plowshares and spears into pruning hooks (the abandonment of two weapons) represents complete disarmament during the future Messianic Kingdom. and the particular tone of the voice conveys the impression. Thus. even as the verb for drink goes with milk. where the cities collectively represent the one total area or city where he was actually buried (cf. used intensified and exaggerated expressions to convey a thought with more force. the verb for "feed" can be added in thought. The speaker uses this for emphasis. "Not long after these days" is a negative way of saying. In other verses the trees “clap their hands” as the sea’s waves “clap their hands. Similarly. a large shelf of rock. Personification This is a figure in which a thing. Stephen." Another example of oxymoron is Proverbs 12:10b. Jesus contrasts the spiritually dead with the . in Acts 1:25 Peter says that Judas Iscariot went "to his own place"." The apparent contradiction involves the issue of how light can be darkness. 11-14).” 15. Paranomasia This is a figure in which there is a pun or play on words for effect. In Matthew 8:22. in which the writer personifies the sun. For example. 2) and men (vv. 13. "If the light that is in thee be darkness. In Isaiah 40:9. "Within a few days". substituting a soft expression for a horrifying one. soft expression in the place of a more brutal. Matthew 16:18 is a play upon petros (Peter). quality. Litotes or meiosis This is a figure of speech in which the speaker states a truth in a negative rather than in a positive way. 12. and hills as though they can utter praise to the Lord just as angels (v. "fell asleep" (Acts 7:60). 180) explains: "The truth thrown into bold relief in this sentence is that if the spiritual light governing the higher life be darkened. An example is Matthew 6:23. a small rock. harsh. or shocking thought. Brachylogy See Section 3 above.106 10. For example. 11. "Behold your God!" Another example is Psalm 148. suffering a brutal death by stoning. or idea is represented as a person or an animal in order to invest it with the capacity for some act. how great is that darkness. 14. stars. the city of Jerusalem (a thing) is personified as lifting up its voice like a person and saying to the cities of Judah. moon. in Acts 1:5. and petra. Euphemism This is a figure of speech in which the speaker substitutes a gentle. what will be the state of the region of life governed by the lower nature--the realm of passions and appetites--which is naturally dark and needs the presence of that light to keep it all in check. line 6. which speaks of the "tender mercies of the wicked" as being "cruel". offensive. mountains. heavens. Unger (p. Oxymoron This is a figure in which there is an antithesis and thus an apparent contradiction between a noun and its modifier. and has the idea of placing one name beside another name in the pun or play on words. "Come down off your high horse" . it involves the kingdom program in that its purpose must relate in some way to the development of the kingdom concept which forms the main thrust of the Synoptic Gospel account. there is a difference between the proverb (a short maxim) and the parable (a longer story). . 1964). in Luke 16:29. p. earth" is used for "people". Parable This is best defined as follows: "A figurative narrative. "City Hall says . . and worthy of consideration because it has been proven valid by the test of time and experience. . . . . . "heaven" is put for "God". "Moses" is put in place of "writings". the word for parable. doctoral dissertation. . . 16.107 physically dead: "Follow me. designed for the pedagogical purpose of conveying some specific spiritual truth. in Luke 15:18. Modern Use of Figurative Language Common figurative expressions in our culture include: "He's a mountain of a man!" . . ." The statement is open to other explanations that make sense also. However. . In the Old Testament. "He's a real tiger" . as in Luke 4:23. . 185). it deals with some specific truth in the sense that it usually is intended to stress a central. . wise saying meant to govern life in some aspect. Metonymy This is the exchange of one noun for another because the two are often associated together or because one may suggest the other (Mickelsen. . . in the LXX it is translated into the Greek as paroimia. . "The New York Jets" . usually relative to the kingdom program" (Stanley Ellison. . and leave the dead [spiritually] to bury their own dead [physically]. "That's my cup of tea" or "That's not my bag" . The Greek word paranomasia is a combination of para (beside) and onoma (name). and in the New Testament it is called parabole. Proverb This is a brief. For example. . 18. earth. "earth. "Sugar" or "Honey" (said to a sweetheart) . "The Saint Louis Rams" . "Get on the bandwagon" . . "physician. it was called a mashal. . B. A common example of the use of metonymy today is. . "I will go to bat for you" . true to life. heal thyself". . "He looked at me with his eagle eye" . Dallas Theological Seminary. overall idea so that the minute details do not in themselves have specific meanings. 17. It is a narrative in the sense that it represents a transference of knowledge from one sphere (the known) to another sphere (the unknown). In Jeremiah 22:29." What we actually mean is that the city council or the mayor says this. "The Hermeneutics of Parables". . How can we identify this lion? The near context (v. he is obviously a person. ." Yet in context. Look at the next phrase. "dogs" (v. c. was taken from a womb (v. Principles for Interpreting Figurative Language 1. 7b--a literal lion does not do this type of thing. . Examine the whole context to get the overall tenor. has fathers (v. b. "He's really flipped his lid" . . 15). Other figurative language in the context of v. etc. The following observations may also be made: "evil" (v. 6) mentions "north". 19) "horseman and bowman" (v. explained by the next phrase--men are in view!. Context a. 13) "alarm of war" (v. 10) in contrast to peace chariots. horses. "dried up like a potsherd" (v. 12). . Jeremiah 1:13 also speaks of destruction upon Judah from the "north". 3). 6) description in v. 14). "poured out like water" and "heart is like wax" (v. and spoiling (v. 8). knows God is holy (v. trusts the Lord (v. Sometimes in a poetic section containing parallelism. Example: In Psalm 22:6 we find the statement. “sword" (v. C. and this can make a difference. 4). this smog kills me!" . 6. 29) d. many expressions point to such a thing as crucifixion. The farther context (20:4) says "Babylon". 9). 6 includes: "bulls of Bashan" (v. . "Oh. and "lion's mouth" and "horns of the wild oxen" (v. 29:11) "destruction" (v. "I am a worm. for he can speak words like "my God" (v. Jeremiah 4:6-7 states that a lion will come against Judah. 13). "He kicked the bucket". Examples: In Psalm 22. It may or may not be a text predominantly loaded with figures. Cross-Reference . and chapters 39-40 also speak of "Babylon". the immediate context will explain the sense. They describe a person suffering as one does when stretched out on a stake. 21).108 "Cool it" . Look for other factors in the more immediate context that show the sense of certain expressions. 16). . 1). "as a lion" (v. as in Psalm 22:16. e. Galatians 5:16-17 and its context. He is invisible (1 Timothy 6). arms (Deuteronomy 33:19). Colossians 3:1ff. a mental attitude of relying on the Lord (cf. Example: Matthew 5:29-30 speaks of plucking out the eye and cutting off the arm if either causes one to sin. This is your starting point always. 2 Chronicles 16:9). Mark 7). "lion" here matches with "lion" in Daniel 7. A knowledge of the custom associated with the word or picture helps us see what the writer or speaker intended to convey. Recognize that sometimes the Spirit and not the strict letter of a statement is the intended idea. books in which He keeps names and records of men's works (Philippians 4:4. Allow for anthropomorphisms in light of what Scripture teaches about the nature of God. Babylon had conquered in Judea (Daniel 1).109 Example: In Jeremiah 4:6-7. f. Example: Joel 2:31 refers to the moon turned into "blood". hands (John 10:28-29). A concordance check on "lion" would quickly give you passages to look up and tie together. not the liquid content of blood. Revelation 20:11-14). Allow for phenomenal language. which means Babylon. 2) Yet God is pictured as having eyes (Proverbs 15:3. referring to red color. See the proper sense in which what is true in the literal sphere is true in the sphere being depicted. Once you have this. Interpret literally and identify the analogy that transfers over. Note two lines of detail in Scripture: 1) God is not a man (Numbers 23:19). He is a Spirit (John 4:24). and cross-references in good Bibles and weigh them carefully. then transfer the idea over solidly. h. 2:20-23). Other passages on lust teach that victory is in a committal of faith. as blood is. Matthew 15. . g. the language of observation. etc. Also use a Bible dictionary. Often manners and customs open up the meaning of a figure of speech. hair like wool (Daniel 7:10-11). Decide the natural sense at the base of the picture. no one has seen Him (John 1). as in Psalm 23. encyclopedia. it is in the heart within (cf. Does the Bible elsewhere teach that self-mutilation would be the answer to lust? No! It teaches that sin is more deeply rooted. Acts 3:2. 11:5-8. CLAIMS THAT SOME "PARABLES" ARE NOT REALLY PARABLES A. 18:23. "a certain city". not all three. Some Claim that the Three Parables of Luke 15 are One Parable. 2. 2. above). 18:2. Jerusalem and Samaria. That the story uses actual names for the rich man ("Dives" in Latin) and Lazarus is not a conclusive argument for the historicity of the events described.). for example "a certain man" with dropsy (Luke 14:2. etc. Luke 7:41. This is not so because: 1. The argument that it is not a parable because the text does not say it is will not work. allegory. Luke 12:16. More than one parable can occur together with the same general. 3. 13. why could not an incident in the natural world be used in a comparison (as a parable) to depict something likewise true in the spiritual realm? B. "This parable" (15:3) refers to the first. 47. As the lesson of Jesus progresses. 19) do not show that this story is historical. Some Claim that the Rich Man and Lazarus (Luke 16:19-31) Describes an Actual Event in History. flexibly. 16:1-8. the word used for a parable. 15:11-32. 17:7-10. 10:1. 16:1. The words "a certain man" (v. in a Hebrew mashal. 14:31-32. Example: Daniel 1:20 and the sons of Israel were found to be "ten times better" than other men. 5:1. 15:8-10. two more parables are given to add to the first that starts the series. This is not ruled out by the fact that the words can also. 42. and several other literary devices. 45. cf.). Matthew 13:44.110 i. 18:12.They appear with several parables as a frequent device (Matthew 18:23. 14:16. Luke 21:2. 14:28-30. The phrase "a certain man" in the third parable (15:11) is the way Jesus begins several parables (see Section A. common . not Three. Ezekiel 23:4 uses names Oholah and Oholibah for two sisters. since several parables are not said to be parables (Matthew 9:15-17 = Mark 2:19-22. 15:5). This is not so because: 1. etc. XIII. appear for a specific historical person. 3. And even if an event were historical. 1. 12:36-38. So these words can be used in definite parables. 52. Allow for hyperbole. 19:12. 111 theme, for example the Treasure and the Pearl; the Wheat and Tares and the Good Fish and Bad Fish; the Tower-Builder and the King Going to War; the Patch and the Wineskins; etc.). 4. The phrase "Or what king" (14:31) is like "Or what woman" (15:8). It seems to serve as the word "again" does to introduce a new parable in Matthew 13:45, 47 (cf. v. 53, "these parables"). 5. The label "parable" is left out before many of the parables (see Section A. 2. above). C. The Sheep and the Goats (Matthew 25:31-46) It is best to say that this is not a parable per se but a direct prophecy of the future judgment when Christ will divide mankind, yet the direct prophecy (which the account is for the most part) does utilize some parabolic elements briefly within itself for comparison (vv. 32b,33). Verse 34 returns to the straight-forward future prophecy. It is accurate, however, to speak of "The Parable of the Sheep and the Goats" since a parable is included within the package and forms the basic illustration for the prophecy. XIV. SYMBOLISM (Not a Complete List) A. Persons 1. Bride (Revelation 19:7-9) 2. Body (Ephesians 3:1-13) 3. Cherubim (Genesis 3:24; Ezekiel 1, 10) 4. Shepherd (Psalm 23) B. Animals 1. Dog (Philippians 3:2; 2 Peter 2:22) 2. Horse (Revelation 6:2-8) 3. Lamb (John 1:29) 4. Lion (Daniel 7:4; Jeremiah 4:7) 5. Beasts (Daniel 7:3; Revelation 13:1, 11) 6. Sow (2 Peter 2:22) C. Numbers 112 See John J. Davis, Biblical Numerology 1. Three (Luke 11:5-8, three loaves, etc.) 2. Seven (Revelation 1:20; 4:6; 6:1 - 8:5; 13:1; 16; etc.) 3. Ten (Daniel 1:20; Exodus 7-12 [number used LITERALLY here]; Matthew 25:1-13; etc.) D. Metals 1. Bronze (the bronze altar in Exodus) 2. Gold, Silver, Precious Stones (1 Corinthians 3:12; cf. Revelation 3:17) E. Colors 1. White (Isaiah 1:18; Revelation 3:5; 7:14; 19:7) 2. Red (Isaiah 1:18; Revelation 6:4; 12:3) 3. Black (Revelation 6:5) F. Objects 113 1. Book and books (Revelation 3:5; 20:11-15) 2. Water (John 15:3; Titus 3:5) 3. Fire (Ezekiel 20:47; Matthew 3:11) 4. Snow (Isaiah 1:18; Psalm 51:7) 5. Honey (Psalm 19:10) 6. Mountain (Daniel 2:35; Revelation 17:8-10) 7. Tree (Psalm 1; Jeremiah 17:15) 8. Growing Tree (Daniel 4:20-22; Ezekiel 17:23, 24; 31:2-18; Matthew 13:31, 32) 9. Crown (James 1:12; 1 Peter 5:4) 10. Blood (Joel 2:31) 11. Locusts (Joel 2; Revelation 9:1-11) 12. Sword (Hebrews 4:12; Revelation 2:16) 13. White Stone (Revelation 2:17) 14. Horn (Daniel 7:8, 24; Revelation 17:8-12) 15. Rivers (John 7:37-39) 16. Rivers Flooding Over (Daniel 9:26, 27; Isaiah 8:7, 8) 17. Lamp (Psalm 119:105; Revelation 4:5) 18. Star (Revelation 1:20; 9:1; 22:16; cf. Daniel 8:10, etc.) 19. Temple (1 Corinthians 3:10, 11; 6:19, 20; Ephesians 2:11-21) 20. Thorn in the flesh (2 Corinthians 12:7-10) 21. Scroll (Ezekiel 2-3; Revelation 10) 22. Potter's Vessel (Jeremiah 18) 23. Figs in Baskets (Jeremiah 24) 24. Weaker Vessel (1 Peter 3:7) 25. Milk (1 Peter 2:2, 3; Hebrews 5:11-14; 1 Corinthians 3:1-4) A ladder (Genesis 28:11ff) 3. 19) 7. Woman in the Ephah (Zechariah 5:5ff) 6. Potter making and remaking a vessel (Jeremiah 18) 4. Revelation 3:7) 28. for example: 1. Bread (John 6) 32. Actions--Used often in Jeremiah and Zechariah. Stone (Daniel 2:45) 30. 18-23. Seething and Tilting Pot (Jeremiah 1:13) H. Keys (Matthew 16:19. Living Stones (1 Peter 2:4-10) 31. A man (Daniel 2) 2.114 26. Seed (Matthew 13:3-8. Yokes (Jeremiah 27) 3.) 27. Sheet with animals (Acts 10:10-16) . Images or Visions 1. Girdle (Jeremiah 13) 2. Candlesticks (Revelation 1) 29. Helmet and other parts of armor (Ephesians 6:17ff) G. etc. Four Horns (Zechariah 1:18. Flying Roll (Zechariah 5:1-4) 5. Luke 11:52. Galatians 3:16. 1957). Later. death itself! If a man is out to get a type for a quick spiritual "truth" (?) and is not too concerned about his methods--just so he gets that nice point--then it is an easy thing. In doing so. Some either completely or nearly deny typology as a legitimate field of study. This was a severe reaction of some older evangelical writers as they viewed with dismay certain students of typology who allowed themselves to be transported away with eisegetical fancies. on his return. he finds honey in the dried carcass. is a type of Christ fighting His way to His bride through many dangers (like the lion) and bringing meat and refreshment out of even the most ravenous of foes. some liberals feel this way also. Lampe and K. have various systems in which they recognize an Old Testament typological thrust. For example. and G. Woollcombe. Today. in grappling with the unity between the Old and New Testaments. ed. .115 TOPIC SIX: TYPOLOGY I. however. Introduction There has been a great contrast in the attitude of different scholars and preachers toward typology. One instance is the episode in which Samson slays the lion that meets him on his way to his bride at Timnath. This is the position of the present writer. They go wild. W. but do believe that types are legitimate. Men in this persuasion may be divided into two different groups. In fact. These. Smart (The Interpretation of Scripture). J. It is an easy pastime to drum up a type if the interpreter does not care how he comes up with it. H. purportedly. some have made typology out of the whole life of Samson. They define this in different ways. (For modern views. The validity of types can be demonstrated (see Ramm's chapter). and some of their terminology often seems close to that of conservatives but still leaves doubt as to what they really do mean after all. as cited by James D. Any little matter can easily be magnified and stretched so that it will correspond to something somewhere. differing from some described in Section B.. Smart's chapter helps by surveying various scholarly ideas of typology up until 1961. C. generally speaking. Essays in Old Testament Hermeneutics. Essays on Typology. This. They leave some items wide open to the charge of being farfetched and even strained to the point of absurdity. they attract a heaping measure of suspicion to some of their conclusions. just as can straight predictive prophecy. are outnumbered even by other liberals who. Some take a middle position in that they are more restrained in finding types than those described in Section A above. see also Claus Westermann. Some make almost everything in the Old Testament a type. he can turn his types out as though they were cheaper by the dozen. B. A. 1963. in a doctoral dissertation. Friederichsen. If we allow even Joseph to be a type because of certain correspondences. 1828). Yet Friederichsen acknowledges that his own position limits types more than any conservative writer he consulted in a very wide reading of works on the subject. 2. not far from London. we may not rightly feel free to class it as a type. Feeling Marsh's latitude was too great. He felt that Marsh. Bishop Herbert Marsh (1757-1839). Vol. If a given Old Testament matter does not conform rigidly to these qualifications. partially reactionary and defensive. Only that is a type which the New Testament specifically claims to be a type. 2 volumes. The serious question here is. 1970). the writer usually referred to as the early champion of this group. despite his seeming strictness to some writers. for a specific list of four criteria which he develops down to the fine . said that the New Testament must claim an Old Testament item to be a type before we may rightly say it is. (Cf. There are specific criteria for identifying what is a type. Douglas Friederichsen. specifically what type of statement in the New Testament constitutes a valid "claim" that a given item was a type? Even those in this broad group differ here. was too brief and general or fuzzy for him and left the door open for others to latch on too quickly to a New Testament reference to an Old Testament item as being sufficient authority to say it was a type. with some more strict than others. he spelled out criteria which relegated to the category of "analogous illustrations" some items Marsh called types. This is the only effective way to curb excesses (as in Section A above). and Professor of Divinity at Cambridge University. insists upon setting down more specific criteria for types than Marsh and by these disqualifies some items Marsh accepted as types ("The Hermeneutics of Typology". Marsh was Bishop of Peterborough. Yet he is not as specific (and strict) as others want him to be in spelling out precisely what he means by this. Strict Group These limit types rather severely or very severely (in the opinion of those in the second group below). then we are opening the door for any thing or person to be a type because of some mere resemblance. b. Such students as Marsh and Friederichsen (the latter with probably the most detailed specialized evangelical work of recent years on the hermeneutics of the subject) agree in general that their strict view has these arguments in its favor: a. The view is.116 1. and his work that discussed types was called Lectures on the Criticism and Interpretation of the Bible (Cambridge. He was in the Church of England. then. Dallas Theological Seminary. 117 points beyond any detail the present writer has seen: these tend to be easily challenged and answered by those of the view below). 2. Moderate Group Others, though also wishing to be restrained, do not feel that certain more direct New Testament statements specifying types exhaust the list of possible types. Still more may be detected by sensible interpretation that looks critically and responsibly for solid, natural correspondences between a possible Old Testament type and its possible New Testament antitype. Joseph, to this group, could be accepted with reasonable confidence to be a type because many correspondences are so clear and apparent in his case, even though no direct statement in the New Testament links him with Christ. A reputed exponent of this position is Patrick Fairbairn (The Typology of Scripture, 2 volumes; cf. concise presentations of this view by Donald Campbell, "The Interpretation of Types", Bibliotheca Sacra, July 1955, pp. 248ff; William G. Moorehead, "Type", in International Standard Bible Encyclopedia, Volume 5, p. 3029; and Milton Terry, Biblical Hermeneutics, pp. 345-46). The present writer regards this position as the most acceptable. This is true because it is more balanced in its sensitivity to the overall thrust of Scripture and the various factors involved. II. DEFINITION OF A TYPE (Note: This definition assumes the miraculous element, unity of Scripture, analogy of the faith, and progressive revelation.) A type is an Old Testament person, animal, object, event, office, or institution which first has its place and design in an actual historical situation itself but at the same time is specifically intended by God (But how do you know God specifies it as a type?) to pre-figure some greater future reality. This is usually and most prominently with regard to Christ in His person and/or work. Notice the elements of a type in this definition: A. It is an Illustration. That is, in some real manner in some one or more important aspects, a type serves as a picture of the greater reality yet to come. The Old Testament is the picture book preparing in unity for the New Testament. The resemblance must be apparent so that the connection with the New Testament really does make sense. The analogy should be obvious, not obscure, direct, not round-about, the central idea easily recognized and not contrived. That is, the connection lies on the top of things and does not need to be arranged by a lot of special ingenuity. It is substantial, not shaky. 118 There is a specific divine intention and arrangement that is recognizable and identifiable. For example, God specifically instructed the offering of a lamb without blemish and with other qualifications to picture the greater Lamb, Jesus Christ (Leviticus 1, etc.; John 1:29). Without the same kind of direct statement but with a clearness that is adequate, He moved in the life of Joseph, taking the initiative to arrange certain aspects as in his dreams of sovereignty, deliverance from the pit and from prison, governance in being a deliverer, and other matters. God specifically gave dreams to Joseph and later to the butler, baker, and even the Pharaoh, thus setting the stage for His purposes and giving Joseph ability to interpret, but beyond this, to deliver His people. There is much design apparent all the way through the life of Joseph which makes it valid, in the opinion of this writer and many others, to say that God meant him to be a kind of type of a greater one, Christ. B. It Involves a Person, Object, Event, or Institution. 1. Person For example, Melchizedek was typical of Christ, whose priesthood is after the order of Melchizedek (Genesis 14; Psalm 110; Hebrews 5, 7). 2. Animal The Passover lamb (Exodus 12) was typical of Christ, the greater Passover Lamb (John 1:29; 1 Corinthians 5:7). The animal offerings of Leviticus 1-7 were, in certain respects, typical of Christ. 3. Object The brazen serpent, lifted up in the wilderness (Numbers 21), was typical of Christ lifted up (John 3:14-15). 4. Event (or time or action) The Passover, a historical deliverance of the Israelites, is a type of Christ's deliverance of sinners (1 Corinthians 5:7). 5. Institution The Tabernacle, in various aspects, foreshadowed Christ in His Person and work (Hebrews 9-10). C. It is Rooted in History. There was actually the person, animal, object, event, or institution materially on this earth at a specific time in history. Whatever the type was, it can be interpreted by the literal method as serving some real function that was meaningful in its own day and recognized by the people. This, however, does not mean that 119 people at that time grasped the full import or had an awareness of the antitype specifically. D. It Pre-Pictures Something Future. That is, it is truly historical but beyond that is also a foreshadowing of a future reality. III. DISTINCTION BETWEEN A TYPE AND OTHER LITERARY DEVICES A. Type and Prophecy These two devices have in common the essential fact that both are divinely designed to anticipate some future realization. Both have the predictive element, yet they are distinct. 1. A prophecy is a direct utterance about something definitely yet future, and we then expect to match with it some later fulfillment. A type, however, is a person, animal, object, event, office, or institution which illustrates something future. The predictive element in it becomes evident either from certain clues in the Old Testament, from the vantage point of the New Testament, or from both. Neither prophecy nor typology resembles the future realization in every exact point of detail. 2. A prophecy teaches doctrine. A type may only illustrate it. In some measure, however, if we are careful in stating it, we can say that a type teaches doctrine; yet we mean only that a type like the Old Testament lamb teaches details about the doctrine of atonement for sin. Even here, however, it is not the type (illustration) itself that clarifies this but the statements about atonement which explain it in its Scripture references. We need the clear statements to be certain. B. Type and Symbol There is an overlapping between a type and a symbol, and yet a valid distinction can be made. At times, it is possible for an Old Testament item to be both a symbol and a type. The lampstand in the tabernacle was a symbol of lightbearing and yet also a type of Christ as a greater light, the light of the world. The priesthood of Israel was a symbol of Israel's relationship before God in a priestly ministry and yet also a type of Christ and believers who, with Him, are priests. 1. Distinction between a type and a symbol: Type Symbol Symbols or emblems may appear in a context where the details of the passage point prophetically to a future realization of that which is the essential significance of the symbols themselves. as when Samson killed the lion or Daniel was cast into the den of lions. Type and Parable The word "parable" is from the Greek para (beside) and ballo (to throw). or quality. office. success. or institution. . Parables and types are also distinct. 2. "lion" refers only to the animal itself. It may instead simply employ the object to convey the idea. or institution. In some cases. etc. but they symbolize holiness and judgment. to throw one thing together with another so as to symbolize it. office. It is historical in itself. object. point to the future time when judgment will be unleashed by the God they represent (i. office. C. event. That is. The time element is open in that it may be past. animal. 10). cherubim in Ezekiel 1 do not in themselves point to the future. that is. 588-586 B. Fire is a symbol of purification (Isaiah 6:7) and of judgment (Matthew 3:10-12.e. Cherubim seem to be related to holiness and judgment (Genesis 3. This does not mean that every mention of "lion" in the Bible is to be taken as symbolic.120 It points to the future. the type is some definite person. For example.). object. It is a timeless figurative representation in which material objects stand for moral or spiritual character. animal. Lamb symbolizes meekness (Isaiah 53). Description of Symbol The word "symbol" is from the Greek sun (with) and ballo (to throw). Examples: Lion is a fitting symbol to depict the concept of strength and dominion. or kingship (Daniel 7:7-8. Horn symbolizes dominion . event. present.C. and beyond this the distant future to which Ezekiel's prophecy in chapters 34-48 ultimately reached). however. Ezekiel 1. It may or may not have specific reference to some historical person. Details of the context here. or future. 24). A type points to the future. be employed so as to look to the future. The New Testament: A Survey. But they. An example of a parable looking at the present is the parable of the old and new wineskins (Mark 2:21-22). A type and an allegory have in common the fact that each links one thing to another which it represents. on occasion. 1. while an allegory may but does not necessarily point to the future. A parable may be something that could happen but may not have. E. A case of a parable looking to the future is the Parable of the Ten Virgins (Matthew 25:1-12). Luke 19:12ff is much like the case of Archelaus of Matthew 2 when he traveled to Rome to secure an appointment as successor of Herod the king and then returned to Palestine (cf. Type and Allegory The word "allegory". M. Tenney. while a parable can but does not necessarily do so. A type involves a historical basis in straight-forward language but becomes an illustration also of something future. D. too. an allegory is an extended series of metaphors making a representation. by analogy. The Good Shepherd (John 10) and the Vine and the Branches (John 15). isolated historical case. 2. however. as in Ezekiel's allegory of the lioness and her whelps (Ezekiel 19). They are construed or imagined in order to represent. or can be enacted in concrete life on earth. Or it could be something very much like some actual case that did happen in history. pp. an allegory can.121 1. for example. or something that does occur though the speaker is not necessarily looking at a specific. from the Greek allos (other) and agoreuo (to speak in a marketplace or assembly). By contrast. are distinct. 64-65). both allegories [those who refer to these as parables fail to make proper distinctions]. but the basic elements are not in themselves historical. A type has some definite historical reference (rooting). C. A parable may only depict a situation of the present. came to mean "to speak or write words that represent some second thing". A type always foreshadows something future. 2. Type and Sign . while a parable may or may not have. some matter that is historical. are not oriented to the future only. 20:30-31). 7 (Nebuchadnezzar's and Daniel's dreams). H. but not necessarily. 17-18. Job. Type and Vision A type involves. among other things. and Daniel 2. F. Elijah's prayer (cf. A vision may involve either direct instruction about what to do now or a straight prediction about the future with no move from something now (a type) to something later (an antitype). Such a dream is not a concrete physical occurrence. though it is factual and real in that sphere just as much as a historical occurrence is in its realm. Illustrations are the feeding of the five thousand and the healing of the nobleman's son. Type and Illustration A type points from a lesser to a greater. etc. 1 Kin. A vision is often not a normal occurrence that can be seen and photographed historically. Type and Dream Vision A direct prophecy may come in a dream.122 There are signs (miracles) to prove something or to picture it (John 2:1-11. David sparing Saul twice (1 Samuel) . A sign. v. John 1:51). G. as in John's Gospel. James 5) 3. Genesis 37. as Matthew 12:39-40 says? Or is he both type and sign? Perhaps both. The following is a partial list of illustrations included in the Scripture: 1. Acts 16:9. Is Jonah just a "sign". whereas an illustration has the same principle on the same level in the Old and New Testaments. but again. trance. Job's patience (cf. Acts 10 (Cornelius' experience). A problem in seeing typology in Jonah's being a type of resurrection is that Jonah was in the great fish by disobedience to God's will. may not have the predictive element but simply speak of the contemporary situation. Christ was in the tomb as a result of full obedience. Examples of visions are Ezekiel 8:1ff. distinctiveness also. or revelation that is seen only by the recipient. but is in the realm of the inward consciousness. James 5) 4. but is in the realm of a dream. 11. but it is direct prophecy. There is much correspondence between a sign and a type. elevation--a leap from a lower to a higher--and starting with a normal historical matter. Such is not a type. prophetical in the realm of a dream (cf.40 (Joseph's and Pharoah's dreams). David and the shewbread (cf. historical as a type is. Acts 9 (Paul seeing Christ). cf. yet it has the proof aspect. Matthew 12) 2. for example Genesis 28 (Jacob's ladder). it may be simply that the kind of sign in Jonah's case is repeated in Christ's (the proof element). Daniel praying for others (Daniel 9) 19. Abraham refusing spoils (Genesis 14) 7. Saul doing carnal things (1 Samuel 13-31) 6. Daniel trusting God for a solution (Daniel 2) 18. An unclean thing making the clean dirty (Haggai 2) . The three friends of Daniel being steadfast toward God in a trial (Daniel 3) 20. etc. Jeremiah wanting to write a letter of resignation (Jeremiah 20) 10. Nehemiah refusing to come down from the wall and his work 12. Ezekiel sitting where his people sit (Ezekiel 3) 16.) 23. Jonah's disobedience (Jonah 1.123 5. Hosea's love for his wife even when she was unfaithful (Hosea 1-3) 21. Caleb asking for the mountain where the giants are (the hard task) 8. Ezekiel bearing up well when his beloved dies (Ezekiel 24) 15. Daniel purposing to remain pure (Daniel 1:8) 17. Israelites putting their own interests ahead of God's (Haggai 1) 24. Abraham being magnanimous in giving Lot first choice (Genesis 13) 11. Jethro suggesting to Moses that he get help to divide the labor (Exodus 18) 9. Ahaz declining to believe God (Isaiah 7) 14. Amos' willingness to leave his work and be God's prophet (Amos 7) 22. Ezra preparing in the law of his God (Ezra 7:10) 13. guidelines. or essentials must be present to demonstrate that one item is truly a type and another is not? It is easy to see that the more loose one is about the criteria on which he insists. can one be sure the possibility is actually historical in the Old Testament? The lamb an Israelite would offer at the Tabernacle was a historical . The Scripture Types. to set criteria to curb wild excesses by those who see too much as typical. we may recognize a legitimate type as I specify below. 253. Obviously. Among those who believe that types are legitimate. in the honest grappling and distilled judgment of the interpreter. one of the most difficult. DETERMINATION OF A TYPE This section discusses the issue of how we may determine if a given item in the Old Testament is a type and it includes the criteria to look for. The position of this writer is given previously in Section I. All of these views are discussed in Section I above. Campbell. and any detailed investigation may have to wait until a later opportunity. the critical question that is really determinative here is: What are the criteria for what constitutes a valid type? That is. a symbol. The student will find it profitable. volume I. 24. Some suggested criteria which hopefully will help the student decide whether or not a given Old Testament possibility for a type is really to be regarded as a type are as follows: A. cited previously). for example. generally following Marsh. there are the three broad groups discussed previously in Section I. The converse of this is also true. or only an analogous illustration. however. the motives and serious work of Friederichsen. These guidelines are not original but used by many others as well (cf. an allegory. 2. there is evidence such as manifest analogy and strong suggestion or inference from New Testament statements sufficient to make it a safe and sane conclusion. In my understanding. One clarification is necessary before this subject is discussed further. what qualifications. p. The determination of a type is one of the most debatable areas of the subject and. What is clearly a type in the thinking of one interpreter is not a type at all to another who may choose to designate it as a parable. "The Interpretation of Types". I appreciate. Is it historical? That is. to read in sources cited for the various positions. Of course. interpreters here are divided according to their convictions. the view championed by Fairbairn and Terry. the longer will be his list of items that pass as types. To say that it is innate means that there is a specific or definite statement in some way solidly showing it to be a type (see Sections B and C below). C. Joseph Frey. to the degree of the time and quality of examination he can give it. p. under typology (please refer back to it).124 IV. This course is of a survey nature. (See also the chart at the end of this study of Typology). To say that it is inferred means that. therefore. A type may be either innate or inferred. The word "type" or "figure" here is the Greek tupos. Here we need more than pious intuition. in the sense the context specifies. But the trees choosing a king in a made up story (Judges 9) were not in themselves claimed to be historical. Preachers often select men or aspects of the Old Testament times as types and snatch up certain small. etc. cf. This principle. personal whim. "I am the bread of life" (v. John 1:29 aids the connection. when the nation was delivered on the basis of blood in Egypt (Exodus 12). for Christ is called "the lamb of God". the lamb of the Old Testament is linked with Christ as a type to the antitype. in fact. as shown by a direct statement calling him a "type of the one to come" (Romans 5:14). 48. Here. and sane association. That the Passover prefigures Christ is clear from a direct interchange of terms. Is there a direct interchange of terminology? The Passover of Israel. natural analogy of resemblance.). analogous to Christ). Christ specifically has the background of the manna in view and claims point-blank. (The writer recognizes that some deny to tupos here the theological sense of a type and see some other meaning. Another area of specific indication is in Hebrews 5 . the interpreter sees a type-antitype relationship where certain factors involving the two line up in a distinct. safe. this is a story (fable) of imagination and utterance to illustrate a situation in the context which is historical. 32. Is there a manifest and sensible analogy? Is there one or are there several analogies? Here. though reasonable in itself according to this writer. In the same kind of way. suffers much at the hands of its friends. there were many lambs pointing on to "the Lamb" (John 1:29. 35. etc.). there is the position that Paul is claiming no more than that Adam was. Christ. arbitrary points upon which to hang their sermons. for the sinner may be purified by the blood of Christ "as of a lamb without blemish and without spot" (1 Peter 1:19). and where direct New Testament statements clearly have in view just such truth as the Old Testament item depicts. the bread from heaven (John 6). 51. as if to be the corresponding antitype that fulfills. C. is typical of Christ who is our Passover (1 Corinthians 5:7). James Hastings has aptly called this the practice of "hanging great weights on small wires" that are likely to break (The Greater Men .10 where various aspects of the Tabernacle and priesthood are typical of Christ's redemption and priesthood.125 reality. B. Any flimsy similarity is enough for them. in this instance. but on an elevated level. or dogmatic preference as a valid go-ahead signal. Another such case is the Old Testament manna (Exodus 16) as a type of Christ. 33. 50. For example. Some are not careful to weigh an item against New Testament evidence in such a responsible way as to make a solid. also vv. D. Here the name of an Old Testament matter is employed by the New Testament writer in such a way as to register a clear impression that the Old Testament item is regarded as a type. Is there specific indication in Scripture? The first Adam is a type of the last Adam. The Unfolding Drama of Redemption. A Study of Types. Here. 1 Corinthians . he smote it instead on this second occasion (Numbers 20). These are easily gleaned from Old Testament records in a natural and spontaneous way without straining. the greater Rock (cf. A. We must be hard on ourselves (as we often are on others) to guard against "managing" certain details conveniently toward the effect we have our hearts set on. Gleanings in Genesis. A. . We must be careful that the so-called type is a true picture of that to which it purportedly points without dubious straining or round-about explanation. appendix. unfortunately. volume I. p. W. It is true. It seems to the writer that the smiting of the rock is arranged and designed by God to be a picture of the act which opens to men the abundant blessing of the gracious God. there must be good reason for the distinct commands of God in similar episodes. This is true in the historical context itself as the water supply meets the need of the people of Israel. 2. cf. . . unless there is reasonable evidence. The smitten rock God told Moses to smite the rock (Exodus 17) and at a later time and place commanded him simply to speak to the rock." 3. that some become over-ambitious in fishing out alleged analogies until some of their points are rather farfetched and labored (cf. Joseph was a reasonably fitting type of Christ. In disobedience. p. 498). Several examples of possible types that appear to this writer to fall into this category of manifest and sensible analogy are listed below: 1. Pink. Habershon. Any good principle may be misused and discredited by exaggeration. we must not cut away the good parts of the potato while getting rid of the dark spots. The same is true in the corresponding New Testament situation when Christ. volume II. also a more restrained list in W. for example. 1 Peter 1:19. "as of a lamb unblemished and spotless . to use another picture. 129). We must not throw out the baby with the bath water. The fact that there is simply an "as" connection does not really prove that this is only an analogous illustration. That does not destroy the validity of correspondences which are clear as attested by a great number of capable interpreters. likening the lifting up of the brazen serpent to the lifting up of the Son of Man. and much divine arrangement in his life and experience appears to have made him so. The "as" connection may be used where a true type is involved in the comparison. The brazen serpent (Numbers 21.126 and Women of the Bible. Graham Scroggie. for example. Joseph Why? His life and experience have several solid analogies to Christ as a deliverer raised up by God. Or. John 3) Christ draws a clear analogy in John 3:14. ). G. is smitten (Isaiah 53:4).e. even "rivers of living water" by the Holy Spirit (John 7:37-39). When we see that He was smitten once for us. in addition to serving its Godarranged function historically. 45:7-8. Hebrews 10:10). and so he is reasonably regarded as a type of the greater Deliverer. or institution. 3:14-15. 50:20. animal. Now it is our part only to speak and to take God’s flow of supply by faith. Is there specificity? While a symbol involves that which can be true at various times without any necessary specific elevation from a lesser to a greater (i. as in Daniel 7:7-8. and take this death as meeting needs more ultimate than simply to satisfy physical thirst. always points on through the centuries to Christ. object. Is there evidence of specific divine arrangement? God specifically told Israelites to bring sacrificial lambs. He specifically arranged things in Joseph's life to make him a deliverer of his people (Genesis 37:5-11.127 10:4 and other passages). points on specifically to Christ lifted up.24 and Zechariah 1:18-19. office. a "horn" often symbolizes dominion or kingship.). a type should point on to and finally drop down on one specific New Testament person. Is there an elevation from the type to the antitype? That is. etc. . E. do we see a clear movement from the lesser to the greater? We do in John 1:29. The sacrificial lamb. in God's arrangement. there is manifest analogy between the two historical situations (Old Testament) and the clear statements of more ultimate provisions by God (New Testament). It seems reasonable and solid to connect this with the greater blessing available today in Christ the Rock when we come and speak boldly to Him and experience the flow of His grace to meet all of our needs (Hebrews 4:16). we realize that the one smiting was sufficient. God instructs Moses simply to speak to the rock for blessing (Numbers 20). 1 Corinthians 5:7. In the second episode. with the result that blessing is opened up to men. event. and orientated the furniture with a relationship of fellowship between the one who offered and Himself. the greater sacrifice. Christ. God specifically arranged (when He commanded Moses) that a fiery serpent be erected on a standard. The serpent lifted up in the wilderness. and so Christ makes a connection with Himself (John 3:1415). so that whoever in the camp should look at it by faith in God who made the promise might live (Numbers 21:8-9). This is once and for all (Romans 6:10. etc. He specifically commanded that the furniture of the Tabernacle be made and set up. F. In this case of a possible type. and so there is a specificity in that Old Testament lamb in a sacrificial context. 128 EVALUATION OF POSSIBLE TYPES ITEM Lamb Brazen Serpent David A HISTORICITY Yes (Leviticus 1-7 etc.) Yes (Numbers 21) Yes (1 Samuel, 1 Kings, etc.) B SPECIFIC INDICATION John 1:29 John 3:14-15 Possibly Jeremiah 30:9; Ezekiel 34:23, 24; 37:24 C EXCHANGE OF TERMS Lamb, sins taken away Look, Live; Believe, Have Eternal Life Acts 2:20, Throne of David; cf. 2 Samuel 7:16 D ANALOGY Sin-bearer Faith in God’s provision Ideal king and shepherd E DIVINE ARRANGEMENT Yes, God gave order Yes, God told Moses (Numbers 21) Yes, God had greater David in mind F ELEVATION Israel to world Physical to spiritual; Temporal to eternal David to Christ G SPECIFICITY Yes, uniquely Christ Yes, uniquely Christ Yes, uniquely Christ CONCLUSION Yes Yes Yes 129 EVALUATION OF POSSIBLE TYPES (continued) ITEM Joseph Adam Melchizedek A HISTORICITY Yes (Genesis 37-50 etc.) Yes (Genesis 1-5) Yes (Genesis 14; Psalm 110; Hebrews 7) B SPECIFIC INDICATION No Romans 5:14; 1 Corinthians 15:45 Hebrews 7, the very name used C EXCHANGE OF TERMS No use of his name Yes, idea of deliverer First Adam, Last Adam 1 Corinthians 15:45 King/priest, particularly priest...order of Melchizedek D ANALOGY Several sane ones Head of race Continuing priesthood E DIVINE ARRANGEMENT Yes (Genesis 37:610; 45:5-9) Yes, God set Adam in creation, Christ in new creation Yes, God lead Melchizedek in Genesis 14:18; and cf. Hebrews 7) F ELEVATION Physical to spiritual deliverance Given life, gives life; his one act superior in result Literary record to full eternality G SPECIFICITY Yes, uniquely Christ Yes, uniquely Christ Yes, uniquely Christ CONCLUSION Yes Yes Yes 130 EVALUATION OF POSSIBLE TYPES (continued) ITEM Ladder Moses = Raised Hands Sheep A HISTORICITY No, a dream vision (Genesis 28:12) Yes (Exodus 17) Many historical, but no specific sheep B SPECIFIC INDICATION No, John 1:51 does not clearly claim No God’s people (1 Peter 5:2, 3) C EXCHANGE OF TERMS Similarity in John 1:51 Not unless we use “lifting up holy hands” (1 Timothy 2:8; cf. Luke 24:50) Could make a case, yet sheep in both Old and New Testaments = believers, so no change D ANALOGY God bridges heaven and earth Prayer in contact with God Stray; submit meekly; etc. E DIVINE RRANGEMENT Yes, but not as type; rather as dream/vision Maybe; nothing specific in Exodus 17 God uses the picture, but it is timeless, a symbol F ELEVATION Ladder to Christ; or no elevation because supernatural in both No; both mean contact with God by men No; men same in Old and New Testaments as “sheep” G SPECIFICITY Yes, uniquely Christ No, true of all God’s people; all can pray Yes, but timelessly true and not unique CONCLUSION No, a dream vision No, an illustration No, a symbol point may be three days.) Yes (1 Kings 17:1. using name “Elijah” as symbolical of role or function F ELEVATION “greater than Jonah” (Matthew 12:41) No. can be simply a symbolical name C EXCHANGE OF TERMS Jonah inside great fish for three days (could just focus on time element as proof) Not really Not really D ANALOGY Jonah did not die. etc. 12:39-41) No more than other spiritual aspects of faithful people Malachi 4--just direct prophecy. not a type (cf. Prayer today (James 5:17) Similar ministry (Malachi 4) E DIVINE ARRANGEMENT God arranged it. a miracle Not really. Luke 1. uniquely Christ No. James 5 refers to it as an illustration Matthew 11. 18:1) Yes (1 Kings) B SPECIFIC INDICATION Matthew 12:39-41. can just be direct prophecy CONCLUSION No No No . 17. wording in Matt. Matthew 11:11 does not say this G SPECIFICITY Possibly. believers in both cases No. . illustration for believers in OT and NT could pray! No. not that Jonah died.131 EVALUATION OF POSSIBLE TYPES (continued) ITEM Jonah Elijah’s prayer for rain Elijah and John A HISTORICITY Yes (2 Kings 14:25. but seems to focus on proof (sign) element. but as a sign. etc. it would be Yes. just a reference to rapture of believers (1 Thessalonians 4) C EXCHANGE OF TERMS No No No D ANALOGY Cross.132 EVALUATION OF POSSIBLE TYPES (continued) ITEM Furniture in Tabernacle forms a cross Elisha’s stick for retrieving lost ax head Enoch A HISTORICITY Arbitrary. may not be a cross Yes (2 Kings 6:6-7) Yes (Genesis 5) B SPECIFIC INDICATION No No No. A above Raising Christ who was lost in heart of earth (not so. He was not lost!) Rapture of believers E DIVINE ARRANGEMENT Dubious. if true. but cf. rapture is rapture in either case G SPECIFICITY Yes. if true No. so claimed Yes Yes CONCLUSION No No No . nowhere hinted at in Scripture wording Dubious No indication that God was arranging it with reference to anyone else F ELEVATION Yes. only imagination. others the items of Acts 2:42) E DIVINE ARRANGEMENT God did it. imagined but far-fetched G SPECIFICITY Yes Yes CONCLUSION No No . straining F ELEVATION No Yes.133 EVALUATION OF POSSIBLE TYPES (continued) * Continue with your own example below: ITEM Call of Isaiah Five bars in Tabernacle A HISTORICITY Yes (Isaiah 6) Yes (Exodus 26:26) B SPECIFIC INDICATION No No C EXCHANGE OF TERMS No No D ANALOGY Consecration to holy service Middle bar = deity of Christ. but not as a type No true one. C. When the Christian sees them in their proper relationship and balance as parts of one whole. xxxii).134 TOPIC SEVEN: PROPHECY I. too. Prophecies have already been fulfilled in Christ's Person and work of salvation. B. the beloved apostle. They are like Siamese twins. The Christian may play down or skip over sections devoted to prophecy. Even John. one can write much to prove a system and still maintain a sensitivity to salvation and spiritual fervor. 2. 1. volume I. he gains the symmetry Christ intends. But this can badly distort the message of the Bible by pulling salvation and godliness away from the prophetic setting to which they are so frequently vitally wedded. Play it down. truth relating to salvation and spiritual living. for one can focus on prophecy and virtually do nothing else. One can have a true perspective of the one only by leaving it in its proper perspective with the other. Because of the symmetry it gives to the student as he avoids two bad extremes. Ride a hobby horse to death. at the time it was written. an anticipation of the future" (Systematic Theology. The same is true the other way. Portions of prophecy abound with voices exhorting us to the godliness of living faith. the last writer of a New Testament book. speaking as the last voice giving inspired Scripture to us. p. you may fragment the Word. or he may even be hostile toward it. and others are yet to be realized in the final triumph of Christ and the consummation of His salvation purposes. THE IMPORTANCE OF PROPHECY Why is prophecy important? A. If you make the pious claim that you are going to concentrate only on salvation and spiritual living. Because of its stimulation to godly living. emphasizes the relation between the hope . Right at the heart of the prophetical message wherever one goes in the Bible is the message of holiness communicated by the God Who is Holy. Because it unfolds the Person and program of God! This is very important and a lot of space in the Bible is devoted to it. Lewis Sperry Chafer says that "at least one-fifth of the Bible was. Or he can treat prophecy in such a fashion as to be concerned only with proving his system and possibly lose the essence of salvation and godly living at the heart of prophecy. He fancies that his task is to concentrate on the center of God's message. On the proper side. 257)--20% is almost 25%. and not sensitive to the possibilities of such factors as hyperbole. The sheer bulk of predictive material in various parts of the Bible and at widely separated times adds to the complexity of determining the proper integration and correlation of all the facets and the fulfillment points to which they all reach. and in another place. sensible. He wanted to be prepared for the coming of his Lord. 241-44). B. J. But since factors in Scripture are understood and correlated in different ways. Latest Rev. is disdaining a type of interpretation that he feels-rightly or wrongly--is wooden. The Argument over Prophecy If the Biblical factors involved in prophecy were so absolutely unequivocal that all interpreters could basically agree on one general system. D. Protestant Biblical Interpretation. it would be a relatively simple matter. The Ambiguity (Indistinctness) of Prophecy The possibilities of meaning in a given prophecy are not always evident on the surface or at the time the prophecy is first given or even to us today. Ramm. figurative language. C. and desired that Christ would be pleased even with what books and magazines He might find in his possession! (A Retrospect. Payne shows a great number of prophecies in his Encyclopedia of Biblical Prophecy. he may have in view the normal. VII. When one uses the word "literal" in reference to interpretation. there may be in one prophecy both a near and a far aspect of fulfillment. . DIFFICULTIES IN THE INTERPRETATION OF PROPHECY A. B. new views on points are often popping up. different systems result.135 set before us and the purity of life it begets within us (1 John 3:1-3. 256). The variation goes back basically to the principles of interpretation which determine how a given person views the same details of prophecy. customary idea of the words. using the same word. founder of the China Inland Mission now called Overseas Missionary Fellowship. studied the biblical truth of the coming of Christ and was so profoundly gripped by it that he took rigorous inventory of his life and living quarters. he says prophecy makes up almost one-fourth of the Bible (ST. letteristic. (cf. pp. IV.. at least one-fifth of the Bible was prophecy at the time it was first given (ST. Book of Revelation). etc. The Confusion of Terminology Ramm shows that different scholars use the same terms with different meanings in mind. by Hudson Taylor). Also. and the divergence in these is sometimes quite radical. II. Ed. Another person. The Amount of Prophecy As Chafer estimated. Hudson Taylor. and some people cannot get at the root questions to settle the matter properly for the following reasons: 1) Lack of adequate preparation. The problem of discussion on the issues a. tools. and the like so as to be equipped to do a competent job. Some can study for years and only rearrange prejudices and misconceptions within their system. No person has learned all of the truth or sees the whole picture with perfect accuracy and objectivity. Books often handle the big questions with a "once over lightly" kind of style. and precisely in order to know what is a valid argument that probes a point and what is inconclusive. Many Christians are in this class. or some unpleasant experience connected to a certain view that colors his thinking. It is a big problem. the views of the denomination. 2) Lack of time due to responsibilities along lines of Christian service other than study. and we who have had the unspeakable privilege of special training should see ourselves as stewards who must share with them what we can say is so from honest study. perceptively. One is unable to view the issues calmly apart from the past perspective of some beloved pastor's teachings. 3) Lack of vital interest to pursue the issues down into the depths and stay with them with dogged persistence until they can come to some solidly defensible conclusions. It is amazing how some think they have dug deeply and gone to great lengths when they have actually hardly scratched the surface and left many key questions unthought of and untouched. Christians have to depend upon others in whom they can place their confidence to do a trustworthy job. 4) Lack of objectivity. 5) Lack of ability to think logically.136 1. . and get their convictions about certain matters on the run. Much of the literature of prophecy has been popular and shallow. the desire for security. failing to get underneath the issues in a serious and determinative way. There are areas of agreement as well as disagreement. honest. amillennialists and nondispensational premillennialists label dispensationalists as destroying the unity of Scripture. and "annum". E. holding the fanciful allegorical views of Philo. One popular book against dispensationalism a few years ago displayed the author's ignorance of and misrepresentation of the system he was discrediting on many of its pages. Each system has its proponents who say. However. The label for the system is derived from Revelation 20 which refers six times to a thousand years. teaching different methods of salvation in the Old Testament and the New Testament. or spiritualizing every passage. Amillennial The word itself is a compound of "a". as in a-theist.137 b. he sees . c. and (2) does not place it chronologically between Christ's second advent and the ultimate state. 79). such as the inspiration of Scripture or the resurrection of Christ. This is inexcusable but happily forgivable. There has been misrepresentation in the literature and discussion of all groups involved. "This fact is sufficient for anyone who accepts the Bible as the Word of God. the alpha privative meaning "no". Some are more crucial to the normal conservative Christian leader than others. p. It is our hope that we might live like the sons of God even in this area of life. and charitable even where we may disagree. The amillennial theologian (1) does not believe that there will be a millennium in the literal sense of a thousand-year period. a. We need to think through on the true grounds on which we might have Christian fellowship lest we exclude brethren today who stand exactly in the place of past defenders of the fundamentals whose books we gladly use and for whom we thank the Lord. 2. F. And even in the matter of eschatology they are in harmony on certain points. these are discussed below. meaning "years". "mille". by being knowledgeable. Hamilton. to argue firmly for a view along careful lines and refute other views can be done in love or a lack of it. meaning "a thousand". Rather. The Basis of Millennial Faith. At the same time. etc. Dispensationalists sometimes misconstrue amillennialists as being Romish." implying falsely that those of another prophetical system do not! (cf. The systems of interpretation There are more systems than will be considered in this survey. The dispensationalist and the non-dispensationalist can often agree on precious doctrines of the faith outside the particular field of prophecy. Systematic Theology. Shedd. Keil and Delitzsch. Kepler. Boettner. There have been liberal amillennialists (Elmer G. Louis Berkhof. also Revelation Twenty. also Hamilton. 1:132. and also Simon Kistemaker’s commentary (on Revelation). Wyngaarden. Young. b.) fall away and the blessing is on a higher level. cf. it is very different from orthodox postmillennial thought. C. Leupold. and Iain Murray. The Puritan Hope). Dogmatic Theology. F. Amillennialists insist on these crucial points. H. Allis. Rushdoony. In the actual form of fulfillment. a restoration to Palestine. pp. J. commentaries on the whole New Testament. etc. pp. also An Eschatology of Victory. and Zechariah. B. either the present church age on earth or else in the bliss of heaven after a believer dies (George Murray. "The Millennium and the Apocalypse". ZPEB. Postmillennial The thousand years are understood symbolically as referring to a long duration but not necessarily a thousand years exactly. Charles Hodge. Zondervan Pictorial Encyclopedia of the Bible. by T. Thy Kingdom Come. Hamilton. ed. R. works on Isaiah. 664. works on Isaiah. The Basis of Millennial Faith. "Amillennialism". Marcellus Kik. Matthew Twenty-Four. T. R. Details about the restoration of Israel to the land and enjoyment of blessings such as crop prosperity and harvest abundance expect a spiritual and not a material-literal fulfillment. Contemporary Religious Thought. Edward J. 4:822-23.. Prophecy and the Church. Old Testament commentaries. Homrighausen. Other postmillennial advocates are: J. ZPEB. W. S. volume 1. The Future of the Kingdom.138 the thousand years as symbolical in some sense. 129-33). More Than Conquerors (on Revelation). Biblical Doctrines. "Postmillennialism". Hamilton. B. H. Shepherd says that while the theology of the liberal social gospel is postmillennial. . etc. Daniel. G. "Amillennialism". William Hendriksen. Lenski. The Millennium. Millennial Studies. p. Norman Shepherd. Many details of Old Testament prophecy to Israel were never intended to relate to Israel distinctively but to the church which would one day be the new Israel. and Daniel. answer to postmillennialism of Boettner in Floyd E. 643. Systematic Theology).e. C. The literal details were only cultural accommodations important to Israel in the historical day so that they could visualize graphically the idea of blessing in concrete terms that would be most communicative to them. Warfield. the cultural features (i. They will transpire in a golden age (era) during the last part of the present age as Christ rules spiritually among church saints (so L. 372) and conservative amillennialists (Oswald T. E. Martin J. ed. For detail by a premillennialist answering Preterist arguments. c. to teach a posttribulational rapture of the church and so to see the rapture in the second advent context of the Olivet Discourse in Matthew 24-25. Here. Marvin Pate. Thomas’s chapter defending a premillennial view of the Revelation and answering Gentry. and Clarence Bass. Gary North. TX: Dominion Press. Christ's coming to this earth is premillennial. Erich Sauer. George E. Kenneth Gentry.” (p. by La Haye and Ice has 17 chapters responding to Preterist reasoning. by Tim La Haye and Thomas Ice. Daniel and the Latter Days. a demythologized postmillennialism . and David S. That Book also has Robert L. 1989. Gleason Archer. 14-15 in The End Times Controversy. The Blessed Hope. and more briefly in his chapter in Four Views on the Book of Revelation. in effect. as in Isaiah (cf. Gentry elaborates his system in Before Jerusalem Fell. 163 (Oct-Dec) and 164 (four issues). The Approaching Advent of Christ. This system tends to spiritualize many of the Old Testament prophetic passages and apply them to the church. ed. that is.). 1987. The Triumph of the Crucified and From Eternity to Eternity. Randall Price’s chs. Robert Culver. The church is the "new Israel" or "Israel of God" (Galatians 6:16) in the present age. the gospel of social betterment offered an optimism rooted in a naturalistic evolution culminating in a man-made utopia. David Chilton wrote The Days of Vengeance. An Exposition of the Book of Revelation (Fort Worth. This is. 823). 148 pp. Backgrounds to Dispensationalism. there is agreement with the premillennial dispensational view. Hitchcock and Price mention other sources. cf. in Wycliffe Bible Commentary). etc. Vol. Exponents of this view include past or present scholars: Alexander Reese. . David Chilton and David Clark. Mark Hitchcock’s five article series in Bibliotheca Sacra. The one above ed. . . "Isaiah". Clark did The Message from Patmos: A Postmillennial Commentary on the Book of Revelation (Grand Rapids: Baker. Premillennial (non-dispensational) Premillennial means previous to the millennium. Premillennialists hold that Christ's Messianic Kingdom will begin with an actual period (segment) lasting a thousand years before there is a transition out into the ultimate eternal state. to deny a literal future temple with sacrifices in Ezekiel 40-46. cf. Ladd.139 “Instead of a millennium wrought by the power of God. But in some details the view is different. At around the 1980’s forward what is called Dominion or Reconstructionist Theology advocates a postmillennial perspective. also J. his answer to Preterists. Two commentaries on the Book of Revelation are examples. Curtis Crenshaw. also Crucial Questions About the Kingdom of God. Among the many writers are Greg Bahnsen.). 721 pp. and Jesus and the Kingdom. C. Some. Normative dispensationalism of the 1950's-1970's. stewardship. However. grace (or church). The Millennial Kingdom. on Ezekiel). The Basis of the Premillennial Faith and Dispensationalism Today. with the tribulation then relating more particularly to Israel (Revelation 7:3-8. and Daniel. 12:1ff) and the nations (Revelation 7:9ff). and . and specific fulfillment of details in the prophets relating to the Messianic Kingdom. Among the more definitive works on most points are: Charles C. do not believe there will be a rebuilt temple and sacrifices resumed as a literal fulfillment of Ezekiel (so J. The Revelation of Jesus Christ (on Revelation). some prefer to label these Israel. there is variety or flexibility of opinion on the meaning of many particular passages of the Bible. Older dispensationalists often taught seven of these--innocence. Explore the Book. Premillennial Dispensational This position agrees with the view immediately above in regard to the coming of Christ before the millennium and the actuality of a thousand years on earth following Christ's advent. and kingdom. law. grace. Certain claims made by some but not studied through carefully have embarrassed the dispensational system but are not necessary to the overall position and so should not be used against it by responsible. or way God rules His household) leads to the title. Ryrie. and kingdom. The Prophecy of Ezekiel. There is latitude here. The same is true of the other systems. Just as in other systems. fair. is different on some points from popular-type dispensationalism farther back.140 d. The Minor Prophets. Key to Prophetic Revelation. as held by many who have most competently articulated the position. Charles L. for example. with some scholars being more solid and accurate in their exegesis at certain points than others. Baxter. meaning economy. such as a literal temple and sacrifices which are not expiatory (thus do not conflict with Christ's once-for-all sacrifice) but memorial. The idea of a "dispensation" (from the Greek oikonomia. John F. church. administration. conscience. a pretribulational rapture of the church out of the world. Feinberg. It is good to remember that dispensationalism does not necessarily stand or fall on the basis of certain views taken on certain passages by certain men who are dispensationalists. however. S. cf. Walvoord. and three are the most crucial--law. civil government. Features of the position are matters like these: distinction between Israel and the church so that Israel has a distinctive future yet to come and the church is a body formed by God and completed in this present age. Jeremiah. promise. and honest scholars of other persuasions. It is called "dispensational" because it sees several distinct administrations of God by which He rules in different ages. even here certain dispensationalists do not accept all of these features. and Messianic Kingdom. and after. J. plus Bibliotheca Sacra. on various prophetical books. Ezekiel. Walvoord and Roy Zuck (Wheaton: Victor Books.141 Amillennialism or Premillennialism?. The crucial questions that divide interpreters a.. A Commentary. 19831985). Vine.. D. F.). and entries in The Bible Knowledge Commentary.. Some sources that represent in many cases what many dispensationalists hold in common are: Bibliotheca Sacra. Bible Knowledge Commentary. Merrill F. 1988. 402 pp. McClain. the same or newer voices articulate reasoning for more continuity between divine purposes for Israel and the church in the present age and forward. Unger. 2 vols. 289 pp. 1993). and in a Progressive Dispensational vein Craig A. The Master's Seminary Journal. Bock. The MacArthur Study Bible notes on such books as Isaiah. Recent dispensational works are by John S. Alva J. to some degree or another or at some point or another. A Case for Premillennialism. eds. Gaebelein. and Revelation. Continuity and Discontinuity. Thomas. C. 1992.. Jr. Daniel. with responses from non-dispensationalists (Grand Rapids: Zondervan. 2 volumes. Campbell and Jeffrey L. Leon J. Blaising and Darrell L. ed. and Robert L. while the above works in many respects continue to represent dispensational views on most passages and some writers continue. S. 3. Feinberg. and Daniel's Prophecy of the Seventy Weeks. the flexible possibilities of . J. F.). and for some years then discontinued the Grace Theological Journal from Grace Theological Seminary. Daniel.). "1 and 2 Thessalonians". 10 writers. Things to Come. Matthew. eds. Also cf. They do this while maintaining a distinctive future fulfillment of land promises given to Israel. Perpsectives on the Relationship Between the Old and New Testaments. with distinctions between a millennial phase of the kingdom and the ultimate aspect in new heavens and new earth. Pentecost. The Search for Definition. Dispensationalism. Israel and the Church. The most determinative issue (the real crux) in separating one system from another is how one uses the method of hermeneutics. Ed. a New Consensus (Chicago: Moody Press. a quarterly theological journal emanating from Dallas Seminary. the Thessalonian Epistles. Zechariah. The Greatness of the Kingdom. Robert L. Eds. Isaiah. Zuck. Among the newer works are: Donald K. (Wheaton. 1992. Essays in Honor of S. eds. IL: Crossway Books. In the past fifteen years or so. Lewis Johnson. Saucy. W. 410 pp. A Case For Progressive Dispensationalism (Grand Rapids: Zondervan. Wood. Townsend. Should I be literal or non-literal in my interpretation? If literal. J. how literal should I be? The answer is that no one is literal in the physical sense on every point without being sensitive to recognize. Expositors Bible Commentary. Walvoord and Roy B. E. Our aim should be to see this in the sense that the writer or speaker (or the Lord speaking through him) intends it at the moment it is given. a wholesale retrogression from the advanced weapons employed already in our time? Or are these arms framed in terms of Israel's culture in the prophet's own day but actually descriptive of the latest arms available at the time the battles are fulfilled? And what about references to Assyria (Isaiah 11. means of travel (Isaiah 66). and others). bows. and. What should we do with the Old Testament details about armaments. Why does the New Testament actually quote or allude to the Old Testament prophecies? It connects with the church verses originally relating to Israel (Isaiah 54:1 with Galatians 4:27. as such. Joel 2:28-32 with Acts 2:17-21. etc. Or.) to be used in battles at the time the prophecies are fulfilled. and nations surrounding Israel? Are we to view these as literal. Will soldiers use such armaments in that day. or do the words really refer to future nations in the . In doing this.) and such nations which have passed from the world scene? Will those be revived to appear under the same ancient names. do the New Testament writers claim or infer that the fulfillment expected for Israel has actually come true in the church and that the church therefore is the spiritual Israel that the Old Testament meant. Even when we interpret figurative language. spears. and the way a given interpreter handles these shapes the direction and content of his position. or not? There are passages referring to weapons (swords. we should seek to see a literal truth behind the comparison or analogy or correspondence out of one realm into the other. b. The purpose here is not to deal with each of these to solve them but simply to survey what the issues are. Jeremiah 31:31-34 with Hebrews 8:6-13. arrows. heir of all that the Old Testament promises? A whole host of related questions would then follow. however. are the New Testament writers indicating only a partial fulfillment today of certain spiritual blessings which even Gentiles need as much as Jews. are the New Testament writers at some points citing Old Testament passages only to show clear analogies between what is promised to national Israel and what is realized by the church? c. and with a fulfillment yet ahead for Israel which will involve both the spiritual and the material aspects found in the prophecies? Or. Hosea 2:23 with Romans 9:25-26. Some of these are stated below. There are certain problems the interpreter of prophecy has to face. etc.142 language. on the other hand. What do we say about the type of fulfillment for Israelite restoration passages in view of the type of fulfillment already realized in matters of Christ's first advent? These were often quite literal. tribe of Judah. A. Ralph Alexander. also be understood according to the pattern already demonstrated? Note the specific nature of fulfillment of the prophecies regarding Christ's birth in Bethlehem. and as "Elijah" refers to John the Baptist)? Or do they point to a future enemy not even from the same area but conceived under the image of the past name (as "Jerusalem" refers to "Sodom" and "Egypt" of Old Testament times in Revelation 11)? If we say that the prophets used terms suitable to their culture to depict different forms of arms or nations in a future culture or setting. ed. Ezekiel. . H. Ezekiel. e. Freeman. B.143 same areas. last chapter). Paul Enns. Cf. An Introduction to the Old Testament Prophets. on Ezekiel 4048. Carl F. has nothing to say that is right to the point on this precise question of restoration to the land. Israel. What do we say about the silence of the New Testament concerning the specific detail of a millennial temple and system of animal sacrifices (as in Ezekiel 40-46)? A tribulation temple is found by some in Matthew 24:15. chapter in Prophecy in the Making. and Revelation 11:1. 2. not yet fulfilled. which may be called by different titles in the time of fulfillment (as "David" refers at times to Christ the greater David. f. Jerusalem. and the temple may be fulfilled in a different form also? That is. also “Ezekiel” in The MacArthur Study Bible. etc. H. how do we understand that section in Ezekiel in relation to the point in Hebrews about Christ's sacrifice ending all sacrifices that anticipated Him (chapters 9-10)? Some dispensational discussions of this are: C. though speaking of a future for Israel. Feinberg. Henry. seating in heaven. L. At the same time. does consistency then make it necessary to say that promises involving the land. 2 Thessalonians 2. Should other prophecies. Old Testament Prophecy. death. resurrection. do they anticipate spiritual realities of New Testament times? d. Davidson. They argue that even Romans 11:25-26. What do we say about the alleged silence of the New Testament regarding the specific detail of Israel's restoration to Palestine? Amillennialists love to bring this up in efforts to enhance their own system in which land promises evaporate as such and refer instead to spiritual blessings for the church (cf. How do we relate prophecies of a future for Israel to the phenomenal return of Jewish people to Palestine in this century. we need to determine the meaning of such terms as "almah" (virgin or young woman?) and "Immanuel" (does this mean this child is God or does it simply have the designation like Isaiah. What does the overall teaching of the Gospels contribute to the question of the type of fulfillment we can expect for Old Testament prophecies about the kingdom? Is the kingdom Jesus taught only a reign in the heart? Luke 17:21 often is used to support this view. which means "salvation is of the Lord"?).144 g. PRINCIPLES FOR INTERPRETING PROPHECY A careful study of Daniel and Revelation will provide an overall. If a student really comes to grasp these exegetically. 2. also John 18:36. The Fundamental Principles are Basically the Same as for Scripture in General Ramm's chapters on perspective and specific principles provide much that comes into focus here. . and he repeats the essential guidelines as "fundamentals" (pp. III. h. panoramic framework. 245-250). These are: 1. 3. j. For example. other details will usually fit in a meaningful way. in Isaiah 7:14. and Revelation? Revelation 7 even refers to specific tribes of Israel. Context Integrate with the context. What do the Old Testament contexts themselves indicate about the form of fulfillment the prophecies can be rightly expected to take? Ezekiel 36:28 promises the very "land I gave to your fathers. Word Study Study the terms used in the passage. A. How should we correlate the Old Testament prophecies with details in New Testament passages like Matthew 24-25. and the rebirth of a nation in 1948? Recent events show that the premillennial conception can be correct in regard to Israel having its literal land." Isaiah 11:10ff speaks of boundaries by Egypt and the Euphrates. Historical Appropriateness Determine the historical background. Romans 11. i. the writer suggests the following steps. or course. but if the student learns how to use them all competently he will be able to deal with most of the factors in the prophetic Word adequately. After God gives Ahaz that opportunity to ask for a sign. c. a. d. and this puts 7:14 into an overall context. he can put down weighty factors to test this initial conclusion. just so he asks for something big!). Illustration: In Isaiah 7:14. Some Helpful Steps As a result of several years of grappling with prophetical passages and seeing different methods of getting at their meaning. Cross-Reference. But as the student observes. Correlation Realize the non-systematic nature of prophecy and the sacred trust of correlating factors that fit together in the proper relationship so that there is harmony. Some are helpful in certain passages and do not come into play in others. in heaven above or Sheol beneath (anything he desires. as was Jesus Christ. Facility.145 4. 11:1ff). Sometimes. the sense that seems most natural at first glance may be weakened or ruled out by certain considerations given to the passage. Analogy of the Faith. will come only with continuing proper application of the principles. however. Near context that may or may not really fit . Wider context Other parts of Isaiah expect a child also. the natural sense might at first seem to be that a woman is Isaiah's own day will give birth to a son. 1. and He is God (9:6. Does the literal. Cross-reference to decide which passages are true parallels and to see how a given passage may throw light on another. Immediate context The context calls for a supernatural. natural sense make sense? Often it will. Word study and cross-reference Such a child would not be "God with us" (Immanuel). B. b. Ahaz refuses and then the Lord Himself gives a sign. It is more likely that it will be an extraordinary thing than an ordinary matter like some woman in that day having a child. extraordinary child as a sign. clues may come in the following forms as well as others: a. The point is that the sense that seems initially to be the natural and obvious one may not be the right one. Babylon. Shearjashub. and especially so if it has stood the test after one has rigorously challenged it.25:46 has several successive sections forming a pattern on "Be prepared" for the second coming of Christ. haste ye to the spoils") quite different from Immanuel ("God with us"). a pattern. 3. Are there any similar prophecies or statements in the same general section or book which shed light? Look for repetition. These set the tone. The context speaks of other features that will be true at that same time. speaking of judgment through the Assyrians rather than the blessing of the Lord's presence. or signs. or visions. There are a number of Old Testament passages speaking of the near judgment upon Jerusalem through God's instrument. Yet it is often safe to take the natural sense. Mahershalalhashbaz even has a meaning ("haste ye. already had a child. Illustration: In the case of Isaiah 7:14. Cross-reference on a key word Matthew 1:21 definitely makes the fulfillment a virgin (Greek parthenos). Whatever conclusion the student finally comes to. and other candidates are beset with difficulties also.146 A child is born shortly afterward in 8:3. Often Ezekiel 1-24 has direct proclamations. or parables. Are there clues defining the time in which this is to occur? As we bombard the passage with questions and comb it with observations. and the student who pores over these soon develops a mental set by which he can discern that a specific passage to which he comes has a description that fits as the fulfillment. interestingly. but it is given a different name. and may aid us in coming to a sensible decision about what time that has to be. all referring in one way or another to the same general fact--coming judgment upon Jerusalem via Babylonian invasion. whereas Isaiah's own wife. 2. 11:1. he must face these and other observations like them. or tenor of the type of time it will be. who might be thought of as the one giving birth. similar prophecies would involve verses in which a child is to be born (9:6. Matthew 24:32 . e. 53:1). tempo. . "Where in ch. in His Olivet Discourse. Illustrations: Isaiah 13. he will receive some help. 4. Illustration: Daniel 11 . Then he sees that 11:21-35 is clearly of one person. It is. The great tribulation time for Israel is clearly in view in 12:1. he notices the phrase "at that time". 11. the context of His words integrates it with the unprecedented trouble in Palestine (v. Christ. a fact well-confirmed and available in any good commentary he might consult. In checking other sources. There may be key words or phrases (terminology) customarily used for some specific time period. These are tell-tale clues. seem to . The student soon is aware of this. Does the passage telescope the near event with the far? This factor in both the Old and New Testaments is well established.C. In fact. This later Scripture aids the student in understanding where the details of Daniel 9:27 fit into the prophetic picture. and if he is alert. referred to this and placed it yet in the future (Matthew 24:15). Just to help the student let us mention that the Syrian leader Antiochus Epiphanes (175-164 B. It becomes a key possibility for an interpreter to have in his mental equipment as he approaches a prophetical section. 11 also and his question is. like many others. Daniel 11 begins with Greek and Persian rulers and goes on with Egyptian and Syrian struggles during the intertestamental times. This pushes the realization beyond another definite point. and that is an important fact to realize. He. and it even appears that 11:21-45 all relates to one leader. at the same time. might settle upon certain verses like 36 or 40. As he explores the questions. As he reads 12:1. "That time" obviously relates to the last part of ch. 21-35. refers specifically to the Medes as the Lord's instrument (v. 21) and the immediate time leading up to the second advent (vv. 36ff to Antiochus than was true in vv. Illustration: Daniel 9:27 speaks of an abomination that desolates.) is in view in verse 21 and the verses following. for example.147 b. c. more difficult to relate details of vv. Later Scripture may speak of the same thing as not yet fulfilled. in speaking of judgment upon Babylon. this sends him scurrying back into ch. Other details in the context. 23ff).12. A near fulfillment of the judgment is evident. 17). it is admittedly difficult to find an exact point where the shift occurs. 11 does the scene move out from inter-testamental leaders to the far future time?" He realizes that there has been a shift somewhere. and even resurrection in 12:2-3. 10. In such a context. in response to the disciples' question about the temple. "This day is this Scripture fulfilled in your ears" (referring to Isaiah 61:1-2a). It may be claiming a definite fulfillment. However. one could argue that the burden of proof is upon the interpreter who denies any sense of real fulfillment here. 11. "That it might be fulfilled" and cites Isaiah 7:14 in reference to Mary giving birth to Jesus. 70. Revelation 6. which specifically says. relating to the city and temple. in their understanding. when phenomena of this precise nature will occur (cf. or in Matthew 8:17 in relation to Isaiah 53:4. Events of A. it is debatable if fulfillment is actually in view. This would appear to be in the far future. Matthew 24:29. the near judgment upon Babylon is a launching pad to project the subject of judgment on to the distant future.148 be descriptive of judgment on a wider scale. An added observation (possibility) is that the Old Testament context relating to Israel's restoration need not be . it is reasonable that such a phenomenon now should be explained as from God also. Psalms 16 and 110. "This is that. in the tribulation period climaxing with the second advent of Christ. introducing 2:17-21 where he is citing Joel 2:28-32) where some believe that Peter means only "this is like that" and is not claiming that a promise given specifically to Israel in its Old Testament context is being fulfilled to the church. the Joel quote is yet to be fulfilled in the day when Israel is restored and Peter is using it here only to show that if God promised to pour forth the Spirit upon men in the ultimate day." Another observation is the wording of verse 33. Still a further factor is that Peter quotes from two other Old Testament passages.)." not "This is like that. upon the whole world when certain phenomena occur (vv. In Matthew 24. Does the New Testament give some fulfillment for this specific passage? There are various possibilities in the New Testament use of the Old Testament: a. seem to blend with events in the far perspective. etc. Christ speaks of judgment upon that temple but goes on to cover the sweep of the present age right up to judgment in the distant day. An example is "This is that" (Acts 2:16. 13).D. to show fulfillment now though he does not use the word "fulfilled" there either. in Luke 4:18-21 where Christ says. Rather. This is beyond dispute in Matthew 1:21. The same is true. Peter does say. If so. In other New Testament formulae used in connection with citations of the Old Testament. this conclusion is not without problems if we make certain observations to test or challenge it. by direct use of the word "fulfilled". 5. b. This is true for 2 Corinthians 8:15 and Exodus 16. they refer to the Old Testament items as pointing. Here. the same broad principle is at work in both cases. section on Typology). Does the New Testament passage that allegedly shows fulfillment agree in details? Illustration: Some say that the New Jerusalem in Revelation 21 is the fulfillment of Ezekiel 40-46 which speaks of a very large temple in Pales-tine. So Paul can use that Old Testament episode as an apt illustration of the case in point. 6. Some of the distinctions are: . Hosea 1 . some at one point and others at another even after a considerable time lapse. while there are some similarities between the two. This is a possibility when Paul quotes Hosea's words given to Israel and refers them to Gentiles (Romans 9:25-26. to these (cf. In such a perspective. there are several marked differences that should instill caution against equating them.149 slighted if one sees the telescopic principle in Joel. d.2). It may be claiming an analogy. However. Joel might be clustering in one unit of prophecy details that can come to pass over a span of time. the outpouring of the Spirit might begin at Pentecost as an initial aspect of fulfillment. It may be furnishing background for some New Testament truth. c. It may be relating Old Testament typology to its New Testament antitype. Those who have more share with those who have less. by their predictive elements. Writers in the New Testament often relate the Old Testament shadows to their corresponding substance in the New Testament times. Like other prophets. though other details in the same cluster reach on to the time immediately approaching the second advent. and this supplies the need of all. symbol of Greece. leopard (Daniel 7:6. does not show the fulfillment of Ezekiel 40 . Ezekiel 22:27). a. Revelation 21. No sea It appears better to say. "Have I been objective enough with the possibilities of figurative language in this passage. I must be severe with myself lest what I believe stands in my convictions simply because I have never faced the really determinative reasons for another view. more in the spirit of one who is after the truth than buttressing his own "view" or fortifying his own ego. then. Is the passage figurative? The interpreter needs to challenge his thinking with the question. Let us look at the possibilities for figurative language so that animals could represent men here. etc. lambs (Isaiah 40:11) or sheep (5:17). as many do. while the New Jerusalem is the eternal dwelling place of the redeemed with their God after the millennium. which may be right. 1) Animals are figurative for people elsewhere in Isaiah and other Old Testament literature: Wolf (Jeremiah 5:6. I still need to be objective in looking at the other side and looking at it honestly.150 Ezekiel 40-46 Temple New Jerusalem Death occurs (for animals) No death Sin occurs No sin Dimensions much smaller Dimensions much greater There is still a sea. 7. I should be willing to assault my own system with even the hardest and most convincing arguments I might use if I were a lawyer for the other side.46. Jeremiah . or have I lazily decided without much thought that it must be taken literally?" Illustration: Isaiah 11:6-9 Suppose I feel that literal animals are in view with their natural ferocities removed during the future millennium on earth. that the temple in Ezekiel 40-46 is on the earth during the millennium between the second advent and ultimate state. Then I can settle the issue fairly and squarely. bear (Isaiah 59:11). a wandering bird cast out of its nest means Moab scattered by judgment (16:2). trees stand for people (10:33-34. cows (Amos 4. asp (Isaiah 14:29). men). Part "a" above). 11:1). 61:3). waters of an overflowing river symbolize Assyria invading (8:7-8). Ezekiel 19:1-9. Jeremiah 8:17. briars and thorns represent the wicked (9:18-19. head means an ancient and honorable leader in Israel. 11 may also be symbolical. tails of smoking firebrands picture leaders of Syria and Israel (7:4). so that there is a suggestive overall context in which expressions in ch. a razor that is hired pictures Assyria which is to shave or level the land of Judah (7:20). 38:13). 10:17). Hosea 5:14). root and blossom burned in judgment depicts wicked Israelites judged by God (5:24). Babylon. the vineyard equals Israel (5:1-7). But there is the other side also. lion (Daniel 7. a tried stone represents Messiah (28:16). The point in the above arguments is to show what one might do if he wanted to be objective in looking carefully at the evidence that animals could symbolize people. a ravenous bird from the east means Cyrus of Persia (46:11). therefore. grass equals men (40:7). but never in as detailed a fashion (cluster) as would . Let us look at the evidence for the literal interpretation that animals here represent actual animals and not people. cockatrice (Isaiah 14:29. Leviathan the sea monster depicts enemies of Israel and of good (27:1). animals might represent people as a vivid picture.151 13:23. a branch is Messiah (4:2. 59:5. symbol of rich wives). b. an ax and saw are Assyria in God's hands as an instrument (10:15). 2) Isaiah abounds in figurative language to mean men. Psalm 58:3-5). fatling (possibly Isaiah 5:17). and tail stands for a prophet who teaches lies (9:14-15). young lions (Isaiah 5:29. including relief from former enmities. Israel's watchmen are dumb dogs (56:10-11). In 10:19. 4) Reference to a child in the same verse with animals (11:6) does not prove that the animals could not depict human beings also. 1) It is true that Isaiah elsewhere uses animals to symbolize people (cf. yet even the trees here symbolize people. water depicts spiritual blessing (44:3-4). a child is distinguished from trees. 3) The context here is emphasizing spiritual realities among MEN. Examples: Egypt is a fly and Assyria a bee (7:18). vol. and lion are feeding with herbivorous animals. If the text means animals. 390). even Edward Young. but with the fall some animals became carnivorous. young lion. unless in Isaiah 34:6-7. Examples: "lion eating straw like the ox" (v. Isaiah 65:20ff puts the same thought as Isaiah 11 into a context where sin still is present. Here. why not life among animals and between animals and men? 4) The fact that certain objects are symbolical of people in some passages does not mean that they are in ALL passages. . the diet God had ordained for animals was every green herb (Genesis 1). Before the fall of man and the entrance of death. Yet nowhere does Young show proof that animals will be in the eternal state. the new heavens and new earth. a little child leading them (v. bear. and no sin exists any more. He reasons that the text cannot mean the millennium because the state is one of absolute peace (but that is Young’s opinion). whereas Isaiah 11 is different. An objection to his view is the observation that the text nowhere says the state is one of absolute peace or no sin at all. yet contrary to this. If the natural sense makes sense. and feels that animals will return to an Eden-like felicity with people. 2) Certain details here seem to be more natural if understood of actual animals. the statements fit plausibly as a solution to the animal problem that existed since the fall. He believes that the Isaiah 11 verses involved here refer to the eternal state. I.152 be the case here. the wolf. Amillennial commentators usually interpret animals as people in Isaiah 11. None of the three passages cited in section 1 immediately above gives such details. we see a heaping up or clustering of at least fourteen animal names. Jeremiah 51:38-40. an amillennialist himself. is swayed by the point here (Isaiah. 3) The context is admittedly emphasizing spiritual realities among men. however. but it can also be describing harmony in other facets of earthly existence where enmity is found. or Ezekiel 39:17-20. It may be a significant observation that all three of these cases use animals in a slaughter or sacrifice context. child playing on the hole of the asp and putting his hand on the viper's den (v. 6). In this context. Also. 7). it may be wise not to take another sense. p. In a millennial state in which other features turn to Eden-like conditions. leopard. 8). and some could in certain measure be true of both (J. 69. F. p.153 c. it will not prove the point that Isaiah 14:12-21 refers to Satan by adducing Ezekiel 28:11-19 as referring to Satan. I must from time to time ask myself the hard questions: Am I being objective with the truth of God I am handling. C. yet have the Messiah ultimately in view as he is led by the Spirit who knows all things to say more than the psalm writer personally realizes. Stewart-Perowne. Yet both are so used in the New Testament as to make clear that elements in them point to Christ. Keil and F. I. For example. 40. or am I managing this passage toward the conclusion I feel I must come to? Are my reasons rather dubious or strained and lacking adequate evidence? And what are my motives? Am I working toward shocking people with some different view? I need to face it. Interpret this passage with a sensitivity toward relating it harmoniously with other parts of a total picture if possible. Use cross-references and analogy of the faith care-fully. Be valiantly objective. 35). This factor comes into play in certain Messianic Psalms (2. . and the more the Bible teacher can throw out to them of this nature. etc. 48. Jesus told his hearers that they could find Him in the Psalms (Luke 24:44). d. J. it is also possible that some elements in the passages relate to a near person and others to Messiah. 45. e. 16. Do not try to prove the meaning of one debated passage by using a "proof text" that is just as much debated. p. or vice versa. vol. the more authoritative and scholarly he will be in their eyes. There is a certain brand of listeners who thrive on novel ideas. One might ask. Delitzsch. f. Psalms. II. One text is as much a problem as the other. Illustration: Psalm 40:12 and 69:5 both describe one in distress who even recognizes sin and acknowledges it. As I move through the interpretive process. I must not mistake it. so to say that one refers to Satan because the other does will make it necessary to prove that the other does refer to him. vol. The psalmist could describe things true of himself or some other near person to some extent. The Book of Psalms.). Correlate consistently with other facets of a total pattern. There may be a mingling of details true of an immediate person with those speaking of Christ. "How can a passage in which one is guilty of sin refer to Messiah?" Though some fine expositors take the position that the sin in view is that which Christ takes upon His sinless self as He becomes the substitute for sinful men. This is real to me because a certain portion of my time is spent in helping students of God's Word test wild ideas on which they have heard some speakers dogmatize. They can do this by the sober record of Scripture and careful. .154 Some prophecy men catch on to this quickly and make hay while the sun shines! Do I feel that my success rides on being sensational or appearing to be smarter because I "found" a "truth" others missed? The writer has personally wondered how it might temper some more startling prophecy speakers if they had to face the probing questions of some seminary classes on a regular basis. They would not be able to get away with so many flimsy novelties and subjective personal hobby horses so easily. and it could be rather healthy. objective principles. Does the author come to the point or tend to wander? XI. does it give material that helps you in thinking of ideas for sermons? XV. does he use a good amount of more recent scholarship (books and articles)? VI. Is there fresh material? .155 APPENDIX I A PARTIAL LIST OF QUESTIONS FOR EVALUATING A COMMENTARY I. XVIII. Is the work stimulating because of suggestions for good application? XIV. Does it present background of passages? III. for example giving a good outline of the Bible book(s)? V. Is the author abreast of recent discoveries and studies that are relevant? XVII. Is it objective? II. Does the author use soundness of logic? Some authors tend to give arguments that are arbitrary in that they do not prove what the authors think they prove. Does the author present word studies? X. Does the commentary have warmth? Is there a balance or some good blend between the critical and the devotional? XII. or just his own? Check a few main problem passages? VII. Does the author document his sources well? If his work is recent. Is the work good doctrinally? XIII. Is there a good introduction to the book of the Bible? IV. Is it organized well. not just his own? Is he fair to other viewpoints? VIII. that is. Is there competency in the original languages so that you can regard the work as accurate and trustworthy? IX. Is the work committed? Does it nail things down or tend to leave them unresolved and just hanging? XVI. Is the work good homiletically. Does the author give arguments for different positions. Does the author present different views on problems. Is the commentary a verse-by-verse treatment. or does it skip over verses. Does the commentary deal with the text competently or tend to introduce novel views different from anybody else and not actually supported well? XXII. Does the author follow the theme or argument of a Bible book. Does the author argue only within a certain limited branch of scholarship.156 XIX. often ignoring some entirely (to your chagrin)? XXI. citing only or almost only what those writers within that group say and so confining the reader just to that exposure? Or does he show a breadth in reading and awareness of possibilities in interpretation? . or is his commentary the type in which you cannot see the forest for the trees? XX. The Householder (Matthew 13) 10. The Importunate Friend (Luke 11) 18. The Leaven (Matthew 13) 6. allegory. simile. etc. The Good Samaritan (Luke 10) 17. Some Parables in the Gospels (Other items in the New Testament have been called "parables" by some. The Wicked Tenant Farmers (Matthew 21) 13. and note the suggested distinctions between such devices as parable. whereas others would call it an allegory. Consult Topic Five (Parables. The Laborers in the Vineyard (Matthew 20) 12. call John 15:1-6 a "parable". The Pearl of Great Price (Matthew 13) 8. The Hidden Treasure (Matthew 13) 7. The Sheep and the Goats (Matthew 25) 16. The Ungrateful Servant (Matthew 18:23-35) 11. Some.) of the syllabus for definitions of various literary devices used in Scripture. for example. The Seed Growing in Secret (Mark 4) 4. The Rich Fool (Luke 12) . The Wheat and the Tares (Matthew 13) 3. etc. The Talents (Matthew 25) 15.) 1. understanding it to be an extended metaphorical picture. but below are most of the main passages regarded as parables.157 APPENDIX II LIST OF PARABLES AND SOURCES FOR STUDYING PARABLES A. The Ten Virgins (Matthew 25) 14. metaphor. The Mustard Seed (Matthew 13) 5. The Sower and the Soils (Matthew 13) 2. The Dragnet (Matthew 13) 9. The Seats at the Feast (Luke 14) 23. Kenneth. Parabolic Teaching of Christ Dodd.. The Unprofitable Servant (Luke 17) 32. The Rich Steward (Luke 16) 30. The Parables of the Kingdom (liberal) Ellisen. Ada. The Rich Man and Lazarus (Luke 16) 31. Parables in the Eye of the Storm Findlay. Jesus and His Parables Fonck. The King Going to Battle (Luke 14) 26. The Pounds (Luke 19) B.. H. Books on Parables (List Not Exhaustive) Bailey. J. A. Some Suggested Sources for the Study of Parables 1. also Through Peasant Eyes Bruce.158 19. The Study of the Parables (a woman writer) . The Slighted Invitation (Luke 14) 24. The Pharisee and the Publican (Luke 18) 34. The Lost Coin (Luke 15) 28.. A. C. The Tower (Luke 14) 25. The Unjust Judge (Luke 18) 33. Stanley. Leopold. The Parables of the Gospel Habershon. The Barren Fig Tree (Luke 13) 22. B. The Waiting Servants (Luke 12) 20. The Lost Sheep (Luke 15) 27. Poet and Peasant. The Lost Son (Luke 15) 29. The Faithful Steward (Luke 12) 21. Herbert. Craig. R. Kistemaker. Dwight. J. and Snodgrass are top works) Hunter. Oswald T. The Parables of Jesus Snodgrass. Commentaries Cf. McCormick.. Richard. Arland. Matthew Barbieri. A. 254ff.. Other Works Allis. The Parables of Jesus (liberal) Kistemaker. B.. Walvoord and Roy Zuck Blombert. "The Parable of the Leaven". Rosscup. Stories with Intent (most comprehensive discussions) Swete. D.. The Evangelical Quarterly. 1958. 2004. All the Parables of the Bible Longenecker. M. XIX (1947). Simon.159 Hultgren. Matthew (New American Commentary) Broadus.. Ed. these and/or others in J. Campbell. D. The Parables of Jesus. Joachim. Interpreting the Parables (liberal. 3. G. Parables of the Kingdom Trench. The Parables of Jesus Lockyer. "The Purpose and Interpretation of the Synoptic Parables". H. B. Talbot Seminary. but helpful on the main point of each parable) Jeremias. ed. Klyne. Commentaries for Biblical Expositors. “Matthew” in The Bible Knowledge Commentary. E. Commentary on the Gospel of Matthew . Ellisen. The Parables and Metaphors of Our Lord. The Challenge of Jesus’ Parables (some fine chapters) Morgan. A Commentary (this. also The Parables of the Kingdom Pentecost. thesis. C. Notes on the Parables Wallace.F. John.. Many Things in Parables 2. a. Louis. Ronald S.. R. Mark Cranfield. Mark Wolff.. Mark English. L. The Gospel According to St. Richard.. An Exegetical Commentary on The Gospel According to Matthew b. Commentary on the Gospel of Luke (NICNT) Godet. C. David. The Gospel According to Matthew MacArthur. S. The Gospel of Matthew. Luke 1:1-9:50 and Luke 9:51-24:53 (Baker Exegetical) Geldenhuys. Commentary on The Gospel of Luke Marshall.. Norval. E. Leon.. H. The Gospel According to St. Howard. William. Allison. William. The Gospel of Matthew (New Century Bible) Kent. Alfred. Mark Swete. Alfred. Matthew (Wycliffe Bible Commentary) Dispensational Morris. F. The Gospel of Luke . Matthew (3 vols. W. P and D. Commentary on The Gospel of Mark (NICNT) Plummer. Luke Bock. E. Darrell.. Studies in The Gospel According to Mark Hendriksen.) Dispensational Plummer. Commentary on Matthew Hill. The Gospel According to St. Donald A. Vincent. Studies in the Gospel According to Matthew Gaebelein. Mark Taylor. Commentary on the Gospel of Mark Hiebert. B. The Gospel According to St. D... A Portrait of the Servant Lane. E. William. C.. S. Dispensational Hendriksen. E. Mark. B. Matthew (4 vols.) English. Matthew (Expositor’s Bible Commentary) Davies. A. I. Homer. C. John. The Gospel of Mark c.160 Carson. Campbell. Luke (ICC) Stein. Leon.161 Morgan. G. A Critical and Exegetical Commentary on The Gospel According to St. Alfred. Luke (Tyndale) Plummer. The Gospel According to Luke Morris. Robert. Luke (New American Commentary) . olive tree.162 APPENDIX III SAMPLES OF POSSIBLE TYPES I. fig tree. sea. Moses. Firstborn. and Zechariah). Joshua. crossing the Red Sea. burning bush. Prophets 3. securing a bride for Isaac. Leviathan (Isaiah 27:1). Priests 2. Haggai. Isaiah. Jezebel. Rahab's red cord. Ishmael. Nehemiah. coats of skins. Shebna F. Joshua and Zerubbabel (in Ezra. Amelek. A. stones in the temple. Abraham. E. Joseph. pillar of cloud and fire. Jerusalem. firstfruits. sheep. the exodus. entering Canaan. Babylon. cities of refuge. smiting the rock. Institutions . C. B. Events or Actions Crossing over the Jordan. Sarah. Cain. veil of the Tabernacle. honey. red heifer. Offices 1. Isaac. Ark of Noah. leaven. temple. Samples of POSSIBLE Types These may or may not meet the proper criteria--you decide. veil worn by Moses. Israel (as a nation). vine. Animals Bulls. lion. stone pillow of Jacob. old corn of the land. Solomon. Rahab. Abel. Lot. leprosy. manna. Eliezer. rod of Aaron. Egypt. Adam. stones in the Jordan River. Rachel. Moriah (Mount). goats. Jacob. Elisha's stick for retrieving the lost ax head. oil. Boaz. Samson. lamb. swine. Sodom. offerings of Leviticus. rock which followed Israel. Melchizedek. the Flood. circumcision. Objects or Places Ark of the Covenant. salt. rod turned into serpent (Exodus 4). Eve. 11). David. Persons Aaron. wanderings in the wilderness. Esther. Esau. Antiochus Epiphanes (Daniel 8. tree at Marah (Exodus 15). ladder of Jacob. D. Balaam. Edom. Bethlehem. rainbow. Jonah. serpent. priesthood or any of the priestly garments. Sabbath. 23). feasts (Leviticus 16. kingship.163 Circumcision. the Tabernacle with its main furniture (or any one main piece of furniture in itself). prophet. . other biblical dictionaries and encyclopedias under “Type.” “Golden Lampstand.” “Red Heifer. The Scripture Types.” “Ark of the Covenant. Douglas. "The Hermeneutics of Typology".. The Typology of Scripture. J. "The Interpretation of Types". Arthur W. 214-22.164 APPENDIX IV SOME SUGGESTED SOURCES FOR THE STUDY OF TYPES A Books Fairbairn. Joseph. The Law of the Offerings Pink. Bibliotheca Sacra. 87-100. "Biblical Typology". Frey. Vol. 112 (1955). Gleanings in Genesis. Patrick. Feinberg. Articles Campbell. 104 (1947). 293-305. . A Study of Types (a woman writer) Jukes. "Typology".” etc. 418-30. Zondervan Pictorial Encyclopedia of the Bible. 2 vols. Friederichsen.” “Typology. V. Cf.” or individual subjects such as “Tabernacle. Fritsch. Andrew. R. Bibliotheca Sacra. Darbyshire. Basic Bible Interpretation (chapter on Typology) G. 12.” “Mercy Seat. 2 vols.. doctoral dissertation from Dallas Theological Seminary (available at The Master’s Library) Habershon. Charles L.. Charles T.. 572-83. also Gleanings in Joshua Zuck. 3 vols. Ada. also Gleanings in Exodus. Roy. 248-55.. "Tabernacle".” “Veil. Donald. Hastings Encyclopedia of Religion and Ethics. 103 (1946). Payne. 45. Zechariah 12:10. or did the historical destruction adequately fulfill these passages and others? Cf. but needs in some degree to look at the so-called "servant songs" as a whole). Jeremiah 31:15. 40-46 (Will this be fulfilled in a literal temple or not? If so. 61:1-3. 11:6-9. Matthew 13 (Take any one of the eight parables and focus on it in particular. 16:9-10. 7 (related to other texts in Genesis connected with the Abrahamic Covenant). 6-7). Genesis 3:15.). 2 and 7 (interpret the third or the fourth kingdom). 13:17-22 (Will literal Babylon be rebuilt in the future tribulation period. Daniel 2 (identify the stone). Deuteronomy 18:15.165 APPENDIX V A BRIEF LIST OF PROPHETICAL PASSAGES Some Selected Prophetic Passages See also further passages in sources below in Section B. Isaiah 7:14. especially in the works by Lockyer. 110. 42:14.). 16:28 (When will this occur for the "some" and who are the "some"?). 65:17-25. 53:4-5 (Is healing in the atonement? Cf. . 89. 72. 9:24-27 (What period is denoted by the first sixty-nine weeks? What period is denoted by the seventieth?). 24-25 (The student might select some specific section or verse within this and work on it in particular. and Tan. 12:2-3. 11:1-5.). 25:1-13. 12:1-3. 25:31-46. 24:28. 50:4-9. Joel 2:28ff related to Acts 2 and the prophetic picture as a whole. 31:31-40. 11:10. 49:1-6. 24:4-14. 14:2 (When has this been fulfilled. in which temple and why?). Matthew 8:17 and 1 Peter 2:24. Genesis 49:10. Psalm 2 (as a whole or particular verses such as vv. etc. e. Ezekiel 21:26-27.53:12 (The student may choose one passage and interpret who the "servant" is. Jeremiah 50-51 and Revelation 17-18). 9:5-6. 2 Samuel 7:16. John 20:22. 11:11-16. or when shall it be?). Pentecost. 25:14-30.g. 52:13 . 24:45ff. Luke 17:21. . or is he the true Christian as distinguished from the professing but not true Christian? Or what is the interpretation of the "white stone". 21:1 (Will the earth be annihilated and completely replaced by a new earth.g.). defeated Christian. trumpets. 7:1-8 (Israel or the church?). what time does this refer to? Another is the interpretation of the restraining element. or any of the other blessings promised to the overcomer?). or will the earth be renovated and continue into eternity?). 20:1-6 (Are the "thousand years" literal and future to the present age.166 Romans 11:26 ("all Israel will be saved"). vials?). 17 (identity of "mystery Babylon"). 4:1 (Is the rapture here or not?). 6-16 (chronology of the seals. Revelation 2-3 (The student could deal with one specific area. or what?). 2 Thessalonians 2:1ff (One problem is. 21-202 (Does the New Jerusalem come down during the millennium. e. 14:1-2 (Are the 144.000 on earth or in heaven here?). or is it a picture of the eternal state after the millennium. is the "overcomer" the really spiritual Christian as distinguished from the carnal. or are they symbolical and already transpiring in the present age?). 6:2 (identity of the rider on the white horse?). The Royal Psalms Heinisch. Alva J. All the Messianic Prophecies of the Bible McClain. but note in particular the following: Crim. The Greatness of the Kingdom Payne. Paul Lee. The Interpretation of Prophecy For commentary on individual books of the Bible. Barton. Paul. E. Dwight. Pentecost. Christ in Prophecy Lockyer.167 APPENDIX VI SOME SUGGESTED SOURCES FOR FURTHER EXAMPLES OF PROPHECIES See the many sources classified during the discussion of prophecy earlier in Topic Seven. John Walvoord has a book on this subject also. Encyclopedia of Biblical Prophecy. J. . Herbert.. Rosscup. works annotated in J. Keith. J. 2004 ed. Commentaries for Biblical Expositors. Things to Come Tan. cf. reprint. Matthew in NAC (Nashville: Broadman. (Edinburgh: T. Paradise to Prison. 2 vols. Walvoord and Roy Zuck. 1974). Behold the King: A Study of Matthew (Portland: Multnomah Press. 1979). ed. H. Genesis. and Dale Allison. F. J. C. Derek. Jr. Commentaries for Biblical Expositors. Craig. D. John J. Genesis.” in Bible Knowledge Commentary. Victor P. Genesis. Notes Critical and Practical on the Book of Genesis (Minneapolis: Klock & Klock Christian Publishers Inc. Waltke. Henry M. Genesis. E. Matthews. Leupold. Stanley D. & T. Parables list above for more sources) Blomberg. . Tyndale Old Testament Commentary series (Wheaton: Tyndale. J. PA: Judson Press). Matthew in ICC.168 APPENDIX VII LIST OF SELECT SOURCES FOR PROBLEM PASSAGE PAPERS See also further sources in Appendices II through IV of this syllabus and larger lists in Cyril J. Broadus. vol. I Genesis Bush. 2004 ed. The Genesis Record (San Diego: Creation Life Publishers). 1988). The Minister's Library. Clark.. 1963). 1975). Bruce. Davis. Exposition of Genesis (Grand Rapids: Baker Book House. Studies in Genesis (Grand Rapids: Baker Book House. Leon. Ross. Hamilton. Kidner. Morris. 1. Wood. Allen P. Commentary on Matthew (Valley Forge. Toussaint. George. Genesis. I. 1980). Hendriksen. William. Kenneth. Rosscup. 1968). Davies. Matthew (cf. 1992). 3 vols. W. John. The Gospel of Matthew (Grand Rapids: Baker Book House. “Genesis. Barber. Often good. (Grand Rapids: Zondervan. Commentary on the Gospel of John (Grand Rapids: Eerdmans. Liberal. Very good. Parables and Metaphors of Our Lord (Westwood. Ellisen. Laney. Eschatological crisis of the end already fulfilled in first advent. Hunter and C. . The Gospel According to St. 3 vols. Ada. 2 vols. 1967). Luke) Bailey. 1976). William. John in Expositor’s Bible Commentary (Grand Rapids: Zondervan). Luke Bock. Stanley. Morgan. Pink.. ed. IV. The Parables of Jesus. A Commentary.169 II. Simon. Exposition of the Gospel of John. Godet. 1976).W. Carl. sees contradictions. R. 1971). Arland. Kenneth E. M. Kistemaker. John. 1976). Franz Commentary on the Gospel of John. Very good. Hendriksen. Archibald M. 1978). Morris. Poet and Peasant (Grand Rapids: Eerdmans. 1980). reprint). J. Study of the Parables (Grand Rapids: Kregel. Luke 1:1-9:50 and Luke 9:51-24:53 (Baker Exegetical). G. Notes on the Parables (Grand Rapids: Baker Book House). The Parables of Jesus (Grand Rapids: Baker Book House. Darrell. Campbell. strange at times as on Four Soils. 1971). believes in “realized eschatology” as did A. Habershon. The Parables of Jesus (New York: Scribner. Hendriksen. III. The Parables of Jesus (Philadelphia: Westminster Press. The Gospel of John (Grand Rapids: Baker Book House. William. Parables (cf. Gospel of John in Moody Gospel Commentary (Chicago: Moody Press). Trench. also better commentaries on Matt. Donald A. Dodd. Hunter. H. Westcott. A. Hultgren. NJ: Revell. Leon. Brooke Foss. 2 vols. J. 1961). 1954). rev. Jeremias. The Gospel of Luke (Grand Rapids: Baker Book House. John Carson. Parables in the Eye of the Storm. C. (Grand Rapids: Eerdmans. (Grand Rapids: Eerdmans. Franz. Fred H. Davidson. Franz. Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans. Commentary on the Gospel of Luke (Grand Rapids: Zondervan. 1987). Pusey. Commentary on the Epistle to the Hebrews. Luke (Nashville: Broadman. 1960). 1960). VI. Godet. Charles L. Morris. V. 2 vols. 1952). Howard. 1950). VII. James M. 1961). ed. Hebrews. 1956). Ralph. Theodore. B. 1964). Tyndale New Testament Commentary (Grand Rapids: Eerdmans. Philip E. Commentary on the Epistle to the Hebrews (Grand Rapids: Eerdmans. 1992). 1974). rev. The Gospel of Luke: A Commentary on the Greek Text (Grand Rapids: Eerdmans. Kenneth (cf. Manners and Customs of the Bible (Plainfield. Stein. The Epistle to the Hebrews. 2 vols. The Minor Prophets (St. . (Minneapolis: Klock & Klock Christian Publishers Inc. reprint). NJ: Logos International. Norval. Kistemaker. Delitzsch. Gower. Thomas.170 Geldenhuys. E. 1978). Hewitt. F. Manners and Customs Bailey. 1953). Leon. The New Manners and Customs (Chicago: Moody Press. The Epistle to the Hebrews (Grand Rapids: Zondervan. under C. Hughes. I. Wight.. Simon J. Hebrews Bruce. Jonah (in connection with Matthew 12:40-41) Feinberg. Laetsch. Robert. The Minor Prophets. A. 1972). F. Marshall. 1978). Luke (Grand Rapids: Eerdmans. Louis: Concordia. (Grand Rapids: Baker Book House. B. 1976). Manners and Customs of Bible Lands (Chicago: Moody Press. The Minor Prophets (Chicago: Moody Press. Commentary on the Gospel of Luke (NICNT). Parables) Freeman. and C. W. reprint). Ringgren. Appendix VI. Abbott-Smith. 1980). The Epistle to the Hebrews. Montefiore. 1957). Jr. other strategic tools. Hebrew (Old Testament) Lexicons (cf. Thomas. . G.. Vine. G. 1964). (Chicago: Moody Press. Theological Dictionary of the New Testament. Hebrews: A Devotional Commentary (Grand Rapids: Eerdmans. A Hebrew and English Lexicon of the Old Testament (Oxford: Clarendon Press. F.) Botterweck. 1956). VIII. H. Wilbur Gingrich. 1962). Briggs. H. 1968). The Epistle to the Hebrews. 1960). Harris. Colin. A Manual Greek Lexicon of the New Testament (Edinburgh: T. S. Laird. A Theological Wordbook of the Old Testament. reprint. ed. Appendix VI. IX. (Grand Rapids: Eerdmans. A Greek-English Lexicon (Oxford: Oxford University Press. Also see the following books: Brown. R. William and F. 10 vols. 2 vols. 1977). and Robert Scott. G. Driver. Griffith. New International Dictionary of New Testament Theology (Grand Rapids: Zondervan. 1978). Hebrews in the Greek New Testament (Grand Rapids: Eerdmans). Bruce K. Kittel.. Clark. Archer. (Grand Rapids: Eerdmans. 1972). Brown. Wuest. Greek (New Testament) Lexicons (cf. Westcott. A Greek-English Lexicon of the New Testament and Other Early Christian Literature (Chicago: University of Chicago Press. 1964-1974). Expository Dictionary of New Testament Words (Nashville: Nelson. William E. Gerhard and G. A. The Epistle to the Hebrews (Grand Rapids: Baker Book House.) Arndt. & T. Homer A. Harper New Testament Commentaries (New York: Harper & Row. eds. J. Waltke and G. Theological Dictionary of the Old Testament (Grand Rapids: Eerdmans). 2nd ed. eds. Friedrich. Hugh. and H. Brooke Foss. other strategic tools. Liddell. Kenneth E.171 Kent. Strong's Exhaustive Concordance to the Bible (Philadelphia: Nelson. Robert. Bible Encyclopedias Anchor Bible Dictionary (6 vols. gen. Robert L. New American Standard Thomas. The Jewish Encyclopedia Hastings Encyclopedia of Religion and Ethics. 1955). Alfred. Interlinear Greek New Testaments Marshall. 1981). 1978). ed. and George V. Herzog Zondervan Pictorial Encyclopedia of the Bible. Edward W. notes Appendix VI. C. eds. ed. New International Version Exhaustive Concordance (Grand Rapids: Zondervan. ed. also. 1977). King James Version Strong. James Hastings International Standard Bible Encyclopedia. Wigram.. 4 vols. under Jewish list). (Wheaton: Tyndale House. under Catholic list) Encyclopedia Judaica (cf. ed. James.. ed.172 X. New International Version Goodrick. Tenney XII. Philip Schaff and J. Concordances (cf. . eds. C. ed..) Schaff-Herzog Encyclopedia of Religious Knowledge. ed. Winter. 1999). The Word Study New Testament and Concordance.) A. Ralph D. Young. M. XI. James Orr (a new ISBE is out in recent years.) The New Catholic Encyclopedia (cf. ed. New American Standard Exhaustive Concordance of the Bible (Nashville: Holman. 2 vols. Kohlenberger III. Young's Analytical Concordance to the Bible (Grand Rapids: Eerdmans. and John R. cf. B. Section I. J. Bagster's Interlinear Greek-English New Testament (Grand Rapids: Zondervan). Appendix VI. and R. Fitzmyer. 12 vols. Rom. A. Catholic Views The New Catholic Encyclopedia. 15 vols. Murphy (London. Liberal Views See the individual volumes in the International Critical Commentary.. Excellent. al. Jeremias and C. Speiser (Anchor Bible series). Excellent. H. XIV.The Catholic Biblical Quarterly (a journal) Ott. Jerome Bible Commentary. A. R. A. 1969).) XVII... multi-volume source Cf. 1964). Teaching of the Catholic Church. Commentaries for Biblical Expositors. G. and E. J. W. J. Ludwig. R. Section IV. R. Fundamentals of Catholic Dogma. Some vols. Cranfield. i. Karl. On Genesis. ed. ed. 2 vols. ed. Manners and Customs (cf. Section V. XVI. Jewish Views The Jewish Encyclopedia. E. Problem Passages (cf. S. J. Appendix VI.e. 2004 ed. ed. Driver et. Often very good. The Interpreters Bible. Often very good. by evangelicals. see such men as J. Fuller (London.) . 1968). Brown. George. McDonald (New York: 1967). Rahner. covering the whole Bible. E..173 XIII. multi-volume source Encyclopedia Judaica. Rosscup. C. Buttrick (New York. Excellent. Smith. for Jewish works on individual Bible books XV. Gerhard von Rod. The Teaching of the Catholic Church. see commentaries by John Skinner (International Critical Commentary series). New Catholic Commentary on Holy Scripture. ed. On parables. Dodd. ed. B. find the number. It is set up according to the numbers in Strong's Concordance. Topic One: Old Testament (Hebrew) I. along with a definition and a list (column) of all the places where that word appears. 2 vols. RECOMMENDED TOOLS A. and back at the original reference place. Einspahr (also I. ed. within its 2 vols. pointing the user to the exact one-fourth of a page in BDB where a word is defined. secure the number assigned to your word. the Strong's number. Young's Analytical Concordance of the Bible. observe number assigned to it. And VII. you note that another right hand column tells you the exact page in Theological Wordbook (i. I. .e. You may also use the numbering system to go into the two-volume Theological Wordbook of the Old Testament (cf. find the listing. you can also use the same number. Concordances to the whole Bible Four stand out: New American Standard Exhaustive Concordance. the English transliteration of it. Appendix VI. ed.C. Strong's Exhaustive Concordance of the Bible. also Young’s Concordance (Nelson ed.1).174 APPENDIX VIII TOOLS FOR USING HEBREW AND GREEK EVEN IF YOU'RE ONLY A BEGINNER Also Cf. then turn back to the section that gives Old Testament Hebrew words. and the NASB Concordance uses these same numbers! (Cf. below). ed. 2 in the index (left side of the column).) to find to locate a detailed discussion of the very word. and note what your word is in Hebrew and English.C. and get the Hebrew word. below) as well refers verse by verse and word by word to BDB (cf. Robert Young. the complete handy listing of all the places where the number (word) appears. section C). gen. James Strong Instructions for use: Look up English word out of the King James Version. to go into the Theological Wordbook of the Old Testament.). use that number to go to section that gives definitions of Old Testament Hebrew words. as mentioned above.. Robert L. Thomas Instructions for use: Find alphabetically the English word used in NASB. the definition (briefly). Finding your Strong's number there at the end of vol. The basis is the KJV. Theological Dictionary of the New Testament (TDNT). Hebrew word(s). Gleason Archer. 10 vols. a 1-vol. and references (examples). and Bruce K. William Wilson Look up a word from the KJV. in the 10-vol. 2 has. Further Works That Define Hebrew Words Theological Wordbook of the Old Testament (TWOT). “crown. Dictionary of Old Testament Words for English Readers. As mentioned above. an index to Hebrew words. this work gives your English word. i. 2 vols. Wilson gives the O. ed. . find out which volumes of the ten and which pages discuss a given word. vol. Unlike the three concordances above. Aaron Pick. R. this work discusses Old Testament Hebrew words that are backgrounds to and related to New Testament Greek words. in the condensation compared to ca. then lists on the same page the definition and all Hebrew or Greek words for which the English word is used. 30 pp. Laird Harris. The Greek work stephanos. you might pick up a lot of helpful information. this one uses a different numbering system for Bible words. ed. NASB Concordance and Young’s (Nelson ed.. 4 1/2 pp. Wilson's Old Testament Word Studies. Although this is a New Testament tool primarily. definitions into English.” is ca. and even an index of Bible verses discussed verse by verse from Genesis 1:1 through Revelation 22:21! On a given verse.T. at the end. it contains quite a lot about Hebrew words as well. an index which lists all numbers of the Old Testament words in Strong's Concordance. work. NIV Exhaustive Concordance. B. and in it you will helpfully find an index to English words pointing you to the specific volumes and pages that discuss Hebrew words that these English words translate. of this is coded to Strong’s and NASB numbers. ed. Waltke.) and the pages of the TWOT which have a discussion on a given word! Be sure to save precious time by using the index. You also will find an index to Greek words.175 The recent Thomas Nelson Publishers reprint ed. Volume 10 is the index volume. Also cf. condensation of this which is very good. therefore.e. Handily. 1984.. below: Remember that the NASB Concordance has. E. This resource is extremely useful for O. I. in square brackets. which directs the user to the exact quarter of a page defining a N. B. Bethany House. this was reissued in 1977. A. Einspahr lists for you the exact page and quarter of the page to go to in BDB to find a precise word (see Section II below for recommended procedure).T. that Vine’s Expanded Ed. Vine. pp. It also lists two other helps. ed. words. See Vine’s Expanded (Bethany House. Old Testament words are given at the center of the page in the English translation. I. Hebrew-English Lexicon (Hebrew words. Those who do not are provided with a help. Merrill F.T.B. & Briggs Hebrew Lexicon. who desired to simplify use of BDB for students. with brief definitions and with examples from verses of the Old Testament. 1984). as John Alsop’s similar work is on the N. Driver. Greek word. words (cf. An Expository Dictionary of Old Testament Words.T. Remember that the Strong’s number listed is also the key to (i. London. to go to in Arndt and Gingrich for a N. Nelson's Expository Dictionary of the Old Testament. Einspahr’s Index to Brown. the Strong’s number for that word. Driver. Topic two. on N.B. alongside each word. S. in Arndt and Gingrich’s N. G. This edition gives. D.1.T. J. 1845. with meanings in English) A Hebrew and English Lexicon of the Old Testament. Topic Two later). gets you to Arndt and Gingrich as well as to Colin Brown’s 3 vols. This seeks to supply help on Old Testament words as TDNT does on New Testament words. eds. Briggs (popularly called "BDB"). I. Botterweck and Helmer\Ringgren.T. Jr. eds. the very page in BDB where an OT word is defined. and it gets you to the page you need in TWOT (cf. Those who know Hebrew can look up a Hebrew word directly. C. 3 later). then a brief definition. Find your English word. in the margin. eds.e. words. also. cf Alsop at Topic Two. 1 later). W. Greek word (cf. Brown. and C.T.1). Starting with Genesis 1:1 and going verse by verse and main word by main word through the Old Testament. . it is the number to point you to) the NASB and Young’s concordances. and also Colin Brown (Topic Two. R. I. C. then see listed below it the Hebrew words (both the Hebrew and the English that translates the Hebrew). compiled by Bruce Einspahr. F. Remember. Theological Dictionary Theological Dictionary of the Old Testament.176 Originally The Bible Students' Concordance. GreekEnglish lexicon. Unger (formerly chairman of the Old Testament department at Dallas Seminary) and William White. 177 II. RECOMMENDED PROCEDURE In order to get into Old Testament word meanings one can go to various sources, as listed above. That is not an exhaustive list since there are other special tools and even fine commentaries that throw a lot of light on a given verse and/or word. A student can get at the basic information in various ways which are not so difficult after a brief, basic check of how a given word study book is set up. Here are a few examples: A. Locate the word you wish to pursue first in one of the four concordances. Remember that Strong's, Young’s, and NASB Concordance use the same numbers, which get you to the very page(s) in Theological Wordbook, vol. 2 (at the end). 1. Method One Using the NASB Concordance--First find your English word in the concordance. Then notice the reference number to the right of your word. If italicized, it is a Greek word referring you to the New Testament Greek dictionary section of the concordance. But if a block-letter it refers you to the Old Testament Hebrew-Aramaic section of definitions in the rear of the volume. Go to the Hebrew-Aramaic dictionary number. Here you will see the primary root of the word, its various translations and its frequency of appearance in a given translation. In addition, you are informed of the word's location on the pages of BDB (cf. page 165 above), so you can then move on to BDB for a much fuller definition of the word. You also can use the Strong’s, Young’s or NASB number of a word to go to volume 2 (index) of Theological Wordbook (cf. Topic One, I. B. above) and locate the page number within these 2 volumes of a much more detailed discussion of your word. Use of the NASB concordance will enable you to skip looking up a word in Einspahr's Index to BDB (cf. Topic One, I. C. above); the concordance tells you the page in BDB so that you do not need to go to Einspahr to find that out. If you do look in Einspahr, though, it also will direct you to the very quadrant of the page, and the very sub-point within that quadrant. 2. Method Two Using Strong's Concordance--Turn alphabetically to your English word from the King James Version of the Bible. You'll see a column listing all the occurrences of that word in the Old or New Testaments. At the right of each occurrence there is a number. Use that number to turn forward to the Hebrew (or Greek) dictionary section of Strong's. Once you locate the number, you will find the Hebrew word, the English spelling (transliteration) of it, and a concise definition. To learn more detail about the word, your next step is to move to one of the following references: 178  Theological Wordbook (2 Volumes)--Go to volume 2 at the end (index) and look up the exact number on the left side of the column that Strong's gives for the word (Young’s by Nelson and NASB concordances also do this with the same numbers). Then notice that TWOT also lists at the far right of the column the exact page within the 2 TWOT volumes where you will find a detailed presentation on that word. For a source with far more O. T. words defined cf. the next paragraph, below.  Einspahr's Index to BDB--He lists each Old Testament verse consecutively and tells you the following: the Hebrew word, the English translation of that word, and the precise page and quadrant of the page to go to in BDB. Then, in BDB, you find a detailed discussion on what the word means and places where it appears in the form in which your verse gives it. Alsop does the same for words in the N.T., pointing a user to the page in the Arndt and Gingrich Greek-English lexicon (cf. topic two later). 3. You also could consult one of the other word study aids (works) listed above in Part I, Section B. 4. If Einspahr should not list (as in some cases) at a given O.T. verse a word you are looking for, this may be because the word is a common one and has been used already in the immediately preceding verses, that is, Einspahr has already dealt with it. 5. Further instructions on how to follow Einspahr You also may follow the directions and numbering system in the Hebrew-Aramaic dictionary of the NASB concordance in order to enter BDB; in that case, look for block letters for O.T. to locate BDB page to turn to. Or one can go to Strong’s or Young’s concordances. Note that Einspahr refers to page sections in BDB. The pages are divided into quarters, as shown below. Alsop on the N.T., does the same to get the user to Arndt and Gingrich’s Greek-Englich Lexicon, verse by verse in the N.T. The NASB concordance also guides a user to the very page and quarter of a page in a lexicon where a word is defined in detail. a. c. 179 b. d. Therefore, if you see the page reference "592d" in Einspahr, you realize that this indicates the lower right quadrant of page 592 in BDB. Section designations for each word, such as "1 2a" following "592d" indicate the direction once the page and quadrant have been located. Under that particular section dealing with the form of the Hebrew word that appears in your verse, section 2a under part I will contain the word you are after. Example: Consider Psalm 1:1 (Einspahr, page 265). You are interested in the English word "walk". You will find the following entry in Einspahr: Psalm 1:1 WALK 235a 2 3e 2 This indicates that the word is from the Hebrew root “Halak,” and you are directed to page 235 in BDB, and to quadrant "a" at the upper left of the page. The designations A2 3e 2" are to be read as follows: The first "2" indicates the Roman numeral of the section in which your word is located; here in BDB it is "II". In BDB, the Roman numeral II (where definition of a word first starts) begins at the lower left of page 234. Once you have found this, locate subdivision 3 under II. This subdivision 3 is located in the upper right quadrant of page 234 and lists "--of moral and religious life". Section e under subdivision 3, located in quadrant "a" of page 235, lists "walk in". Section 2 under 3e lists "bad sense" and also cites Psalm 1:1. Thus, we see that this is the very word you are interested in from Psalm 1:1. Therefore, from the information given in BDB, you would understand this usage of your Hebrew word "walk" to be figurative walking, not literal walking. It has a moral or religious connotation due to what point 3 tells us. It means walking in this kind of sense, based on e. And all of this, morally or religiously, is in a bad sense, based on section 2 under 3e, as in receiving evil counsel. Again, remember that Alsop has a N.T. version of this kind of help, which directs the student to the page in Arndt and Gingrich where a N.T. word is discussed. B. For further study: Consult TDNT (cf. page 164 above) for any further study. Go to the index volume, Vol. 10. Even though this is a New Testament source, many Old Testament Hebrew words also are dealt with at some length. The index of Old Testament III. James Orr. 54. ed.” Schaff-Herzog Encyclopedia of Religious Knowledge. we find the following information in Volume 10 of TDNT: "I:28c. serpent. Genesis through Revelation. and 8). Later on in volume IV another footnote is referenced as note number 16 on page 898. Wycliffe Bible Encyclopedia. 366n36. 4 vols.T. 1 vol. a new “ISBE. James Hastings. 633. Remember.180 words will point you to the very volume and pages where you will find word meaning and background. B. information on Psalm 1:1 is found in five of the ten volumes (1.) words. EVEN FURTHER TOOLS FOR HELP ON WORDS OR CONCEPTS A. Bible Encyclopedias Check on key words such as creation. in recent years. such as: The Zondervan Pictorial Encyclopedia of the Bible. 321. 93. 6. VIII:225". There are several different encyclopedias. C. Hastings' Encyclopedia of Religion and Ethics. Joseph. Bible Dictionaries Again check key words or concepts or look for background material. 6 vols. by William Smith . 5. Merrill C. Pfeiffer et. tabernacle. Unger Zondervan Pictorial Bible Dictionary. 3rd edition Unger's Bible Dictionary. 5 vols. note number 36. 572. English words. Jephthah. Directions such as those for volume IV which lists "366n36" refer you to page 366. There is also. 13 vols. Smith's Bible Dictionary. al. 898n16. Philip Schaff. 2 vols. Thus. New Bible Dictionary. Example: Using our former example of Psalm 1:1. International Standard Bible Encyclopedia. by Merrill F. ed. that the TDNT Index volume has helpful indexes on Hebrew (O. ed Merrill C. VI:571. etc. Anchor Bible Encyclopedia. Greek (N.) words. Tenney. ed. ed. and Bible passages verse by verse. ed. Tenney. IV:365. 4.. 5 vols. The index of English words and also the index of passages verse by verse make this very usable to English readers.T. V:53. is very helpful. Manners and Customs in the Bible. in 1. Manners and Customs of the Bible. Manners and Customs of Bible Lands. The New Manners and Customs of Bible Lands. Alleged Discrepancies of the Bible Kaiser. Stanley Ellisen. Carl. while giving word meanings..  On parables: Kenneth Bailey. Word Pictures in the New Testament. Gospels.  Students find many of the problems resolved by comparing top commentaries discussed in J. Paul). A. Norman etc. Archer.  A. 17 vols. The Parables of Jesus. Cf. is often richly helpful on New Testament verses. V. Bible Difficulties. Rosscup. Always look first to see if a work has indices.. also George Gower. Answers to Tough Questions. 2 vols. Stein. 2004 ed. The Parables of Jesus.. Robert. Daily Study Bible. SOURCES ON MANNERS AND CUSTOMS  Often lexicons. et al... William. John. SOURCES ON PROBLEM PASSAGES Arndt. and what kinds of indices so that you can get to your passage as quickly as possible. Hard Sayings (covers O. J. on the New Testament. See also the section in the library stacks which gives still other works. Parables in the Eye of the Storm. tell you information on how a word was used.  William Barclay. A Commentary.181 IV. Torrey. Puzzling Texts of the N. Also cf. .  James Freeman. Poet and Peasant (four parables of Jesus) and Through Peasant Eyes (several more parables of Jesus). Arland Hultgren. Walter.  Fred Wight. Laney.T. Gleason. 6 vols. Encyclopedia of Bible Difficulties Geisler. R. When Critics Ask. often is rich on manners and customs.T. T. Jr. Difficulties in the Bible. Simon Kistemaker. The Land and the Book. Haley. Commentaries for Biblical Expositors.  William Thomson. Robertson. also Does the Bible Contradict Itself? Also cf.  Victor Matthews.. Alfred Edersheim. eds. then the English meaning. The Life and Times of Jesus the Messiah. I. Concordances See the four concordances listed in this appendix under Topic One above-Strong's. or Greek. with different possible usages and examples in the New Testament. F. Young's. RECOMMENDED TOOLS A. There is also a concordance in Greek.. Topic Two: New Testament (Greek) VI. W. It is slow at first but one can gain speed quickly. Aramaic. Paul’s Metaphors. Words are defined in an orderly classification. 2. what Einspahr (Topic One. Alsop gives verses from Matthew 1:1 forward through the whole New Testament. A Lexicon of the Greek New Testament and Other Early Christian Literature. also entries in Encyclopedia Judaica. eds. B. Words are listed in all capital letters. A student who does not yet know Greek can look up a word by noting the order of the letters in the Greek alphabet from a list in front of him and turning to the pages in Arndt and Gingrich that list words beginning with that letter.T. Williams. C. NASB and NIV. All of these are English concordances to get you into the word meanings in Hebrew.T. so he will have to follow the capital letter form. called A Concordance to the Greek Testament. Alsop Index to the Bauer-Arndt-Gingrich Greek Lexicon. See also The Word Study Concordance below. a multi-volume work. Words are listed in the Greek. Words are given in the Greek and lexical discussion of meanings is in the English though Greek is interspersed. A student who does not know the Greek can still look up a word by having a list of the Greek alphabet in the right order as he consults this concordance. Moulton and A. an English transliteration of most Greek words of that verse is given. William Arndt and F. At each verse. cf. S. This progressed from a first edition in 1897 to the fifth in 1977. Wilbur Gingrich. then the page and .  On Jewish customs. This does for each verse of the N. A quicker way is to use John R. Geden. 2 vols. and the New Testament references and portions of the verse (in Greek) where the word appears is listed in columns under each word heading.182  David J. Lexicons 1. above) does for every verse of the O. E. Wigram and Ralph Winter The Word Study Concordance. Colin Brown. Manual Greek Lexicon of the New Testament. W. the English translation of a verse has numbers printed by words in a system pointing the reader to specific pages in Arndt and Gingrich.T. There is also the Vine’s Expanded edition of Vine's (Bethany House. A thick.183 section in Arndt and Gingrich where the student will locate a discussion defining the word. C. words in much the same way. 3. Volume 10 is the index volume. 4. and even a verse-by-verse index from Genesis 1:1 forward through the Bible telling the reader in which volumes and on which pages he will locate comments on the verses. etc. There is also an index of Greek words. Discussion is in English. ed. Abbott-Smith. A. above). (cf. I. above). and then lists below all the Greek words that translate into those English words. This outstanding work lists key New Testament words in the English and then gives English explanations at some length.! The New International Dictionary of New Testament Theology. The index of Greek words also helps those who can go at it that way. eds. Colin Brown. ed. The numbering system is also keyed to William Moulton and George Milligan. with definitions and copious examples in the New Testament where a given word is used. The Vocabulary of the Greek New Testament. The English index to words helps you find a given word quickly. In the WSNT. G. Topic One. This thick work lists words right out of the KJV in the center of the page (so they are easy to find!). 3 vols. B. B. the second volume of which is The Word Study New Testament. one of Hebrew words. I. so these are of great value. George (Tyndale Publishing House). It is highly competent like TDNT. TDNT. Dictionaries that Deal with the Greek Some of the finest and most enlightening discussions of Greek words are included here. This volume is part of a 2 volume set. handy one-volume abridged edition boiling things down to a nutshell has been available for several years. 1984) that also lists where to read on a word in Arndt and Gingrich. Robertson . A student will find in it an index of English words and through this learn the exact volumes and pages that discuss a given word. but a kind of concise version as a vigorous effort to provide help on Greek words. This is more brief than Arndt and Gingrich but is usually helpful on meanings of N. D. Vine's Expository Dictionary of New Testament Words. T. 10 vols. V. and also TDNT (see page Topic One. The root word is listed. In addition. showing how it was used in New Testament times. page 1 back). It is by a famous Southern Baptist Greek grammarian. Topic One. The origin and derivation of the word is listed in its primary meaning. Topic Two. Many times he spells out the rich background (custom) relating to a word. Now look up the same word in the Abbott-Smith lexicon (cf. dictionaries. above). Step Two You can also go to Alsop's Index to the Arndt and Gingrich Greek lexicon (cf. B.T. Topic One) A. words. B. VII. A revision of this famous work has been out for several years. He attempts to show commonality as well as distinctions. the ways the word has been translated in the NASB and its frequency of occurrence are given. Abbott-Smith may list your particular verse (i. 3. refer to the alphabet in the front of the book. write it down and document it.e. This is a commentary covering most verses. it will list your very verse and direct you to the precise quarter of a page in Arndt and Gingrich where you will find more information on your word. If the Greek letter order is still strange to you.184 Word Pictures in the New Testament. C. The Word Study Concordance. VI. In the Greek dictionary. E. Trench Synonyms of the New Testament. Alternatively. . A. you can use The Word Study New Testament with its companion volume. Step One Locate the Greek word you wish to know more about by starting with the English word out of the NASB. RECOMMENDED PROCEDURE (as for O. 6 vols. This concordance will refer you to its Greek dictionary by means of an italicized reference. I. R. the one you are studying) under the word you are researching. 2. located in the rear of the concordance. Go to the NASB Exhaustive Concordance (cf. Topic Two. B. Often "ATR" will identify the form of a Greek word or the significance of a construction. you will find that much information is available to you. above). has lengthy discussions on many key words in cases where two or more Greek terms may translate into the same English word. VI. above). and other helps previously discussed in this appendix. If you find any new information about your word. You will quickly learn the numbering system on each New Testament verse and be able to turn right to a page where there is help on your word in any of three sources (cf. See also Bible encyclopedias. . discussed above. In the Vine’s Expanded (Bethany House. D. 355-68. Cf. Good commentaries on your passage that deal even with matters of the Greek. 495n100. you can go straight to the TDNT index volume (Vol. or several volumes and pages. There is an index of Scripture references as well on pp. since this is the boldface designation. "purpose clauses" on pp. 856. 61-84 and a verse-by-verse index is found on pp. The most important information will be located at Volume V. above. A. Mantey. Commentaries for Biblical Expositors (2004 ed. Greek words are indexed on pp. C. A Manual Grammar of the Greek New Testament. you can look at the index of Greek words. 1984) edition of this work. do not forget the following: Colin Brown's 3-volume work. you can consult other sources listed in this appendix. you can consult the verse-by-verse index and find out which volumes and pages discuss your verse. Once you have located your word. See J. 451 tells you that information on John 10:6 is found in two separate volumes--V:751. etc. Also. where you will find an index of English words. Dana and Julius R. Rosscup. The New International Dictionary of New Testament Theology discussed above. Topic Two. p. Step Three In the index volume of TDNT (Vol.. C. VI. 856 and also VI:223. For example. 266-68. or the index of Hebrew words and turn to the appropriate volume and page. E. If a volume and page listing is in boldface type. Here you look up the English word or the Greek word or both.185 Or. you can go to Vine's Expository Dictionary of New Testament Words to find your English word and with it a listing of Greek words. Or. this tells you that this location will provide you with a large body of information. Beyond these. T. 10). E. you can also find a listing of pages in Arndt and Gingrich and Colin Brown on which your word is discussed. 372-592. Or. available at the Book Shack) for a list of commentaries and annotations as to their value. 10). it will tell you to go to a particular volume (in volumes 1 through 9) and page. Step Four For rich word study. Robertson's Word Pictures in the New Testament. and you may find your verse. E. p. The English index at the rear of the volume lists subjects such as "future tense" on p. 178. 6 vols. . You can follow up study in Colin Brown by going to H. You can even go to The New International Dictionary of New Testament Theology. .186 John Glynn also has a work on commentaries. 2003.