Hermeneutics

Read Part 1.

Firmer Ground

Following the biblical narrative it appears that the design and furnishings of the tabernacle/temple have some correspondence with the Paradise which Adam forfeited. This “remembrance” would only increase the sense of what was lost and what the Promised One (Gen. 3:15) would restore. It would act as an encouragement to faith. And the expectation would only be heightened once it was also revealed that the sanctuary was modeled after one in heaven (Exod. 25:9; Heb. 8:1-5).¹ These ideas taken together form the backdrop for viewing the earthly temple sanctuary as a place of meeting between God and (one) man.² Once the Redeemer completes eventually His work³ however, all saints may enter the true Holy Place (cf. Rev. 21:21-26).

If this view is accepted then neither Eden nor the later temple should be seen, in the first place, as a model of the whole Cosmos, but as a “pattern” or “imitation” of “the true tabernacle, which the Lord pitched, not man.” (Heb. 8:2).⁴ Of course, if the true sanctuary does model the Cosmos then so would the copy.⁵

Israel’s temple was a symbolic shadow pointing to the eschatological “greater and more perfect tabernacle” (Heb. 9:11) in which Christ and the church would dwell and would form a part. If so, it would seem to be the wrong approach for Christians to look in hope to the building of another temple in Jerusalem composed of earthly “bricks and mortar” as a fulfillment of the OT temple prophecies. (G. K. Beale, A New Testament Biblical Theology, 634)

The above quotation presents one of the logical outcomes of adopting the position that the garden of Eden was designed as a “temple,” which in turn symbolized the created cosmos, which needed to be subordinated to its Creator. This micro-cosmos Eden “temple” was to be expanded by mankind, we are told, until it covered the surface area of planet earth. The tabernacle and the temple of Israel were related to the Eden “temple” in that they too were mini-cosmoses; yet they also functioned as types of the final temple, the church in Jesus Christ. The church is the new and real temple which is to expand its “sacred space” until it spreads over the whole of creation.

Read the series.

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:

A Clear and Present Word is the 21^st 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.

Read the series.

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.

2. “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.

Read the series.

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

Read the series.

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.