Hermeneutics

The Cosmic Temple & Spiritualized Eschatology, Part 3

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Objections to the Cosmic Temple Motif in Scripture

In Beale’s book The Temple and the Church’s Mission, both the garden of Eden and the Jerusalem temple are types of the Church, which is confusingly called the literal non-physical temple.1 Beale’s thesis, which is fed by many ingeniously interpreted though vague allusions – mainly reliant upon reinterpreting OT texts by privileged interpretations of the NT – is that the OT stories of Adam, Abraham, and Israel recapitulate the same story of failure to extend God’s spiritual kingdom throughout the world. Jesus, the final Adam, the final Israel, and the final temple (though apparently not the final Abraham), will set everything to rights when He comes, and then it’s a wrap as far as this present creation is concerned.2

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Did New Testament Writers Misread the Context of Old Testament Passages?

"Sometimes NT writers cite or allude to the OT in ways which, at first blush, seem to disregard the context or, worse, to alter its meaning. This leads many readers of the NT to wonder if its authors were always faithful to the original intent of these passages." - DBTS Blog

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The Apocalyptic (Wrong) Turn, Part 5

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The Function of Apocalyptic

Brent Sandy says that understanding the function of apocalyptic literature is probably the most important thing about it.1 He says that the main thing is to bring hope in adversity. As he puts it, “The lofty heights of the [rollercoaster] ride—so unlike anything known on this earth—help the persecuted put their misfortunes in perspective.”2 Sandy describes the six effects of apocalyptic upon the hearers3:

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Review – Clear and Present Word: The Clarity of Scripture

A Clear and Present Word is the 21st volume in the “New Studies in Biblical Theology” series which now extends to 45 volumes. This volume is dedicated to the doctrine of perspicuity (or the Bible’s clarity). From Eve’s wicked interlocutor in the garden to the present day, there has been a reechoing “Has God really said?”

In recent theological debates, it is clear that inerrancy is often the bibliological battleground. However, as this book endeavors to show, even if the accuracy of the words is granted, their power can just as easily be neutralized though obfuscation as through denial. Mr. Thompson (Principle of Moore Theological Seminary, Australia. Evangelical Anglican) labors to unfold the importance of Scripture’s clarity as well as to defend it.

Perspicuity has not seen the scholarly concentration of other doctrines of Bibliology and the book is a welcome resource for anyone who desires to better understand it. The series aims to relate important biblical/theological themes in a way that is both scholarly and accessible to the layperson. The author succeeds in presenting a book that can be beneficial both to the studious lay person as well as the pastor.

Chapter one takes up the question of whether Christians can even claim to have a clear word of God. After all, we live in the postmodern era when truth is considered at least obscure, and often unknowable. The chapter outlines the arguments against the clarity of the Bible, first from church history and then more recently the post-modern view of truth.

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The Apocalyptic (Wrong) Turn, Part 4

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Some Major Characteristics of Apocalyptic (with Responses)

Take up any book on the subject and you will be told that the many features of apocalyptic literature can scarcely if ever be found in one single work. Indeed, a piece of apocalyptic can be absent many of the list of characteristics. Still, it is worth trying to get at the criteria. Brent Sandy has provided a list of eleven characteristics (twelve if one includes pseudonymity) of the genre:1 I have added some comments to temper them a bit.

  1. “jaw-dropping scenes of animals, rivers, mountains and stars that jump off the page with movielike special effects (Dan. 8:2-14; Zech. 6:1-7)”

A star went before the magi to guide them; it was actual not apocalyptical. While some of the animals, say in Daniel 7, are imaginary, this is not necessarily the case with the visions in Zechariah or Ezekiel. If the prophets could see real spiritual beings (cherubim, seraphim, women with stork’s wings, etc), then apocalyptic is more a category of experience (which includes seeing the supernatural) than has hitherto been admitted.

  1. “natural catastrophes producing cosmic chaos throughout the universe, ushering in the dreadful day of judgment (Is. 24:18-20; Ezek. 38:19-22)”

These passages describe an epic earthquake; nothing in these passages is figurative.

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The Apocalyptic (Wrong) Turn, Part 3

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Going Far Beyond the Bible

All of the major advocates of apocalyptic gather data, albeit not exclusively, from outside of the Bible. Brent Sandy demonstrates his procedure of going beyond Scripture when he says, “In order to understand the language of apocalyptic, we must review the period of world history relevant to Daniel 8 and then examine Daniel’s language.”1 He is not alone. Notice what is entailed in this statement about the genre:

Apocalypse was a literary genre that flourished in the period between the OT and NT(though apocalyptic visions of the future can be found in the OT as well as the NT).2

Here is another statement from the Dictionary of Biblical Imagery:

Apocalyptic forms of expression were very common outside the Bible, and contemporary readers need to become familiar with that mindset to understand biblical apocalyptic literature and symbolism.3

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The Apocalyptic (Wrong) Turn, Part 2

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The “Apocalypse” of John and Picking Sides

The first composition to call itself an “apocalypse” was the Book of Revelation, written by the Apostle John circa 95 A.D.1 “And even there” says Collins, “it is not clear whether the word denotes a special class of literature or is used more generally for revelation.”2 But right here at the start I believe we are misdirected. John expressly tells us that his book is a “prophecy” (Rev. 1:3; 22:7, 10, 18, 19), and is “the testimony of Jesus Christ” (Rev. 1:2), which “is the spirit of prophecy” according to Revelation 19:10. So every indication within the Book of Revelation itself is that it is a prophecy. Hence the term apokalypsis as John uses it does not refer to a special class of literature, but rather does stand generally for a revelation from Jesus Christ.

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The Apocalyptic (Wrong) Turn, Part 1

This is a draft chapter from the forthcoming book The Words of the Covenant.

The purpose of this article is to cast a little doubt upon the generally received view of the reading of biblical apocalyptic literature. As the unique Word of God, the Bible itself is its own interpreter, and much of the edifice of genre criticism and particularly apocalyptic genre is not based on biblical premises, nor should the “apocalyptic” sections of the Bible be read as if at odds with the understanding of God’s covenants that we have been considering. In point of fact, read against the backdrop of the divine covenants apocalyptic presents few problems for the interpreter and makes its own contribution to the prophetic big picture of the Bible.

Apocalyptic as We are Supposed to View It

According to the leading writers on the subject, the study of apocalyptic literature only gained impetus in the latter half of the nineteenth century, and really began in earnest in the second half of the twentieth century. Though there has been some shift in opinion over the past fifty years, the overall consensus is fairly stable. Mainline scholars have broken down their study into three major strands:

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