Just as Dr. Heiser reveled the contrast between prophesy and apocalyptic Old Testament Scripture, the same type of evaluation can be made in the New Testament prophesy and apocalyptic verses. Prophecy in both Testaments reveals an immediate and present condition within its declaration; Apocalyptic speaks of something to come later on in history that is far removed from the present-day lives of biblical subjects.
The Old Testament contains apocalyptic prophecy, but uses mostly immediate prophecy. Some portions in Books of Daniel, Isaiah, Zechariah, Micah, and Joel show apocalyptic possibilities; but, the Book of Daniel is the classic example of this genre. Dr. Heiser states that there is very little apocalyptic prophecy in the Old Testament when it showed the Israelite people were doomed and unable to change the direction of God’s actions. However, Dr. Heiser fails to mention the Books other than Daniel in the Old Testament that contain apocalyptic prophecy based upon the days of the encroaching times at the end of the world. If he included those, he would have mentioned more than just the Book of Daniel in his summation. There are many scholars that ignore future apocalyptic prophecy in the Old Testament as being events that have already occurred, applicable only to the Israelites, and outside the realm of Revelations. The New Testament contains a greater portion of apocalyptic prophecy that supports the obvious revelation of Jesus as the Messiah and the End Times when He assumes full control through His judgment and punishment, that ends with a New Heaven and Earth for His followers, and the torture and elimination of those against Him and His people.
As your studies continue, more connections between the OT prophecy and NT Prophecy will be made. Professional Theologists will be trained in the interpretation of Revelation at the same time with some of the interpretation of Daniel, Isaiah, Zechariah, Micah, and Joel, 1 < 2 Thessalonians, and Matthew 24. All of these Scripture are interconnected in some of their apocalyptic revelations; though the messages and events are related specifically to different groups, the relationship to each other cannot be overlooked. One of the problems of interpreting apocalyptic prophecy separately between the Old Testament and New Testament is the confusion of two different events on two different timelines, when actually, some of both Daniel and Revelation, as well as other books reveal deeper information when combined as God intended. Scholars tend to remove supernatural revelations and typological connections, and Pastors tend to remove the role of Israel and the Jews when they are examined separately through literal, historical means or dispensationalism.
As Dr. Heiser points out, even the Book of Revelation is not fully apocalyptic prophecy that starts with epistles in the first three chapters. It is only chapter 4 onward that apocalyptic material is discovered. It is an interesting contemplation of why John was led by God to write Revelation in this manner, and if the joining of epistles and apocalyptic prophecy is significant or merely an introductory diversion to create need to help build toward His revelations.
Dr. Heiser does an excellent job in defining the difference between “literal” and “non-literal” interpretation that leads students toward a deeper place than is usually taught in seminaries. He defines “literal” as a one-to-one correspondence that creates a word picture with the first thing thought about it when reading Scripture. Heiser explains non-literal fulfillment as something that only God sees in only His imagination that transcends our world and our immediate experiences, but that we can detect with our senses. The New Testament writers understood that apocalyptic prophecy and fulfillment was symbolized for the future, and that literal interpretation ineffective in reaching the deeper revelations that only God can reveal. Heiser wisely concludes that it is possible that the LORD God, through the writings of the NT and OT writers, intended something written in Scripture to be read more than one way.
That premise assures Professional Theologists that there are paths of deep knowledge and understanding, supported fully by Scripture that are possible to be known when revealed with the Holy Spirit and careful study of the Word of God. It is that path that our mature, higher-level students are given to learn the things in the domains of typology, symbology, shadows, and other important studies often not undertaken by the scholars or the pastors. “One or more intended meanings” does not work real well for denominational belief. Church pastors must toe the line completely to their ecclesiastical authority in order that every church is giving the same message; only a few Baptist, Community, and Interdenominational churches are free enough to be independent. Even then, the idea that there is more than one meaning revealed in Scripture, easily seen in the apocalyptic prophecy, confuses normal congregations who usually are filled with many babes in Christ, restricting the deep studies needed.
Scholars will come closer to determining multiple meanings, but, seem to do so in a sort of “pet” way that gives them a platform to be noticed in the scholarship realms. Usually, they do a really good job in arguing their points based upon modern-day research. But, they fail to connect it to the actual living Word of God in a consistent way, and neglect to notice the flow of words toward even deeper revelations that go unnoticed. Truth of the matter is this: we want our educators to be experts in their field that have some new ideas, but not risk becoming one wolf outliers that espouse so many depths of interpretation that their trustworthiness is lost. Professional Theologists, however, are free to explore, interpret, and connect in all manner of different types of studies. Rather than under the control of denominational authorities or ivory tower educators, Professional Theologists are expected to know both the literal meanings, traditional ideas deriving from literal text, and the different perspectives of understanding at both the scholar and pastor levels. But, they are also able to take their studies even deeper to discover depths of spiritual truths revealed by God through His inerrant Scripture that are not usually found in the other types of theology. That opportunity is one of the major blessings given to those chosen to be Professional Theologists. Becker Professional Theology Academy grasps that opportunity fully, and prepares workers in this new field to be equipped well to understand Scripture at a deeper and fuller sense.
Dr. Heiser identifies several different word usages in Scripture that reveals deeper knowledge to increase understanding that cannot be known through literal interpretation alone. These usages include:
1. Fuller Sense – The Latin phrase “sensus plenior” expresses the fuller sense of the meaning of a passage that the reader might not recognize fully, but senses that within the words exists something that God sees unfolding in His own mind.
2. Analogical Fulfillment – Often seen in the New Testament with types of words like “And thus it happened to fulfill the words of the prophet…” that quote a non-prophecy statement in the Old Testament. It is a difference that is noted, brought to the attention of the New Testament authors by God, so the writer could use fulfillment language in the analogy.
3. Typology – Prefigured examples within both the Old Testament and New Testament that later connect to something else, giving a deeper understanding in context.
4. “Already but Not Yet” Approach – The approach in some New Testament apocalyptic passages that speaks of prophetic fulfillment, but has not happened yet.
Dr. Heiser’s ordered ideas have great merit and are worthy of including in our beginning study of a tremendously complex and revealing journey toward discovering the deeper things of God revealed to only some through the unfolding of apocalyptic prophecy in our times as well as in other periods.
Bibliography
Heiser, Michael S. BI101 Lecture Introducing Biblical Interpretation: Contexts and Resources: LOGOS Bible Software.
Footnotes
Michael S. Heiser, Bi101 Lecture Introducing Biblical Interpretation: Contexts and Resources (LOGOS Bible Software).
Ibid., Segment 66.
Ibid., Segment 67.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Ibid.
Links
About the Author
Kathy L. McFarland is President and Founder of Becker Bible Ministries, Inc. and the Becker Professional Theology Academy. She is also a Becker Bible Studies Teacher and author of Guided Bible Studies for Hungry Christians. She has received her Bachelor of Science degree in Religious Studies from Liberty University, is on track for the Master of Divinity (Professional Ministries Track) degree from Liberty Baptist Theological Seminary & Graduate School in 2016 and will be seeking a Doctor of Philosophy Degree in Theology and Apologetics beginning in the fall of 2016. She is the originator of the newest theological movement to encourage Christian leaders to minister within the modern-day marketplace as Professional Theologists. She is also the Curriculum Developer for Becker Professional Theology Academy and a teaching faculty member. Kathy's favorite studies to teach include the connections between Old Testament exegesis, Christian Apologetics, and Bible typology and mysteries.
©2014-2015 Kathy L. McFarland. All Rights Reserved.