Symbolism - Part 1

Understanding Symbolic Usage

A significant characteristic of prophetic and apocalyptic literary style is presentation of the teachings or revelations through the medium of visions or dreams. Another feature involved the use of symbols that allude to elements of the world. These might include astronomical symbols (like the sun, moon and stars), physical symbols (such as seas and mountains) or living symbols like animals or plants (for instance a lion or a fig tree). Colors play an important role in Biblical symbolism. Yet another technique was the use of numbers to represent important concepts. The combination of symbolic elements also conveys meaning. 

When trying to understand any symbols, it is critical to know several things. First, we need to understand how the symbol is used throughout Scripture. We also need to understand what the symbols meant culturally. In modern society, we may not attribute special meaning to an image of a horse, probably viewing it in the role of a farm animal (like plowing a field) or for use in riding and enjoyment. In Biblical times horses were normally associated with warfare and typically were not used for farming. We also need to understand that combinations of symbols may invoke specific meanings. For example, the use of a horse image with no other elements typically would convey a different meaning than a white horse or a red horse. In previous posts we discussed the importance of remez and it is a critical element to understanding prophetic and apocalyptic symbols because if we cannot understand the way either the symbol or the entire image would have evoked specific thoughts and associations, we will likely not fully understand the meaning or intent of the representation.  

Because the majority literature was written at a time when either the Jews or the early Christians were experiencing exile or persecution, symbols were used to conceal concepts from outsiders while revealing them in rich detail to those who had a depth of understanding of God's Word. This relates to our first element of understanding. How God's Word uses the symbol in clearer instances often helps when trying to understand a more difficult passage or symbolic usage. The idea of concealment from outsiders is important as well. Full understanding of symbolic concepts is only available to persons able to study and understand the symbol as it occurs throughout all of God's Word. Unbelievers or people not initiated into the system of symbolic substitutions would find their writings obscure, if not altogether unintelligible. This is also why many interpreters who do not spend time trying to understand the Old Testament often interpret images incorrectly (for example, stars falling from heaven becomes a nuclear missile attack when that concept is and always was foreign to what God intended). 

Looking at this from a slightly different perspective, Christianity and Judaism can be considered to be "at war" with the oppressors around them. As is true in any such conflict a secure code is necessary to communicate concepts to the believers while concealing it from outsiders. This is particularly important since the prophecies and the images often involved the promised destruction of the opposition. Like the modern cryptographer, the symbols used in apocalyptic literature were a means of preparing communication intended to be intelligible only to the person possessing the key, or method of developing the hidden meaning by using in apparently incoherent text with the context of other teaching. Cryptic messages depend for their success on being unsuspected; once they are discovered, they frequently offer little difficulty to decipherment. Codes in which words or phrases are represented by predetermined words, numbers, or symbols are usually impossible to read without the key code book. In the case of symbolism interpretation for Scripture, learning the "code book" would require in depth study of the Scriptures. While doing this study the person seeking the "break the code" may come to share in the belief itself (a facet of this particular code that differentiates it from common ciphers and codes). 

Revelation Symbolism Example - A Plague of Locusts

 When interpreting any symbols, always remember that the book of Revelation was written to a first century culture that differs from ours. It was also written to convey images which had more meaning to people living at that time than is true for people living now. As an example consider Revelation 9:1-11. The images associated with the fifth angel sounding his trumpet are complex and include a star falling to earth with several catastrophic effects. One of these effects involved a plague of locusts that swarms across the earth. The terrifying nature of a locust plague resonates even in modern times. However, modern readers probably cannot truly comprehend what a plague of locusts was like to an earlier agriculturally-based society; thus part of the impact of this symbol has faded. Even with modern pesticides and control agents, it is difficult to stop a swarm that can cover over 400 square miles and may contain from 80 to 160 million locusts in each square mile. Each locust can eat its weight in plants each day, so a swarm of such size could eat over 400 million pounds of vegetation each day. A swarm of this magnitude literally can overwhelm even modern resources. You can see some images of what a swarm is like in this search. If modern resources have difficulty coping, perhaps we can get dome sense of the terrifying nature of a locust swarm during Biblical times. 

However even with this we have only examined one of the elements of this symbol, that of understanding it in its cultural context or what it would have meant to the reader of that era. Now we want to add in the remez of what it meant based on usage throughout the Scriptures.

The first example that we will examine is related to the reason for the plague in Revelation 9. It is an aspect of God's judgment on the world. God's use of locust plagues as an agency of judgment relates back to the initial use in Exodus 10:1-20 as a judgment against Egypt and Pharaoh. It was one of the ways God showed His power over Egypt and their opposition to His Will. 

Next we can look at Deuteronomy 28:38-52 where God through Moses prophetically warns Israel of the consequences if they choose to disobey. "You will sow much seed in the field but you will harvest little, because locusts will devour it...Swarms of locusts will take over all your trees and the crops of your land...The Lord will bring a nation against you from far away, from the ends of the earth, like an eagle swooping down, a nation whose language you will not understand, a fierce-looking nation without respect for the old or pity for the young. They will devour the young of your livestock and the crops of your land until you are destroyed. They will leave you no grain, new wine or olive oil, nor any calves of your herds or lambs of your flocks until you are ruined. They will lay siege to all the cities throughout your land until the high fortified walls in which you trust fall down. They will besiege all the cities throughout the land the Lord your God is giving you." 

Note how God uses the image of a locust plague as the first effects, and then merges that into the judgment that He will bring a foreign army against Israel to overthrow it. Note that the symbolism of the effects of the foreign invasion is portrayed as being of the same symbolic nature as the locust plague. 

In the book of Judges, we see the opponents of Israel compared to locusts in swarm. Judges 6:4-6 speaks about the Midianites. Judges 7:12 uses similar imagery about the various people of Canaan. "The Midianites, the Amalekites and all the other eastern peoples had settled in the valley, thick as locusts. Their camels could no more be counted than the sand on the seashore" 

In Joel 1-2 we see imagery of a devouring plague of locusts compared to the army that God will send to judge Judah if they do not return to follow His Word. This passage is very relevant to the one in Revelation 9 and it certainly should be considered in any interpretation of the meaning of Revelation 9. While the contexts differ (judgment against Judah for failing to follow God in Joel and Judgment against those who oppose God's kingdom in Revelation), the imagery of both have similarities as we can see below: 

Imagery	Joel	Revelation
Appearance	They have the appearance of horses.	The locusts looked like horses prepared for battle.
Effects	The sun and moon are darkened, and the stars no longer shine.	The sun and sky were darkened.

 Thus anyone who reads Revelation should naturally be drawn to the similarities with Joel. This is intentional and not an accident. God intends us to understand that the majority of the symbols of Revelation are used throughout Scripture. Further, their use in Revelation is related to their use throughout the rest of Scripture. We need to understand that usage in order to understand their use in Revelation. 

It is also important to note that in all of this discussion we only examined one element of the various symbols presented in Revelation 9, that of the locusts. That was to help understand the specific symbol, but as we noted above to fully understand the symbols we need to consider the symbols in the context in which they occur. However that goes beyond the scope of this post.  

In future posts we will examine some specifics of symbolism. For example, we will look at the symbolism of numbers in the next post. Once we have some of those basics, we should be ready to begin examining the text itself in detail.

 

Systems of Interpretation - Part 4

Historicist Interpretive Systems

This system of interpretation is also called the Continuous Historical, Continuist or Chronological system. It maintains that Revelation is a two-part chronology of the major historical events that will affect the church beginning from John's day and lasting until the Second Coming. One key point is that the system concentrates on historical events which affect the church and God executing judgment on behalf of the church against external (secular) and internal (apostate) opposition. Another way of putting this is that these systems emphasize the development of church history within world history. Many criticize this since it primarily focuses on the events in Europe, Asia Minor and the Middle East as they affect the church and says very little about the church in other places on the earth. However, history to this point has shown that the serious persecutions of the church arose in those areas (principally in the power of civil Rome and the rise of spiritual Rome) and that the major worldwide effects on the church had their origins in these areas of the world. Events outside of this region, while part of human history, have been of limited importance relative to serious persecutions or other adverse events affecting the church globally. This is in keeping with other prophecies in the Old Testament which have a world view relative to Israel and the nations that directly affect Israel. We see that God's concern is bringing about righteousness in Israel and judging internal and external opposition to His Word.  

In many historicist interpretations, the letters to the seven churches were written as direct praises and admonitions to the specific congregations. However, they are also seen as typical of problems affecting churches of all ages. Revelation 4 and 5 constitute a beautiful portrayal that tells of the triumph of Christ after His death and resurrection and that is set in the context of God's throne in Heaven. The first series of visions in Revelation (chapters 6-11) refer to the history of secular or imperial Rome. These visions relate to the overthrow of Western Rome, the destruction of Eastern Rome and the temporal renaissance of true Christianity which come about as God executes His judgments against the secular persecution of Rome. Revelation 12-20 refers to the rise of an internal apostasy and religious persecution of the true church, concluding with God's judgment on the apostate church and the revival of the availability of the Bible after the diminishing and destruction of the universal power of the apostate church. The millennium represents a long, indefinite period of time during which there is minimal persecution (and particularly no worldwide or universal persecution) such that the gospel may be preached relatively freely. After this comes the end (in both chapters 11 and 20) with chapters 20-22 more fully describing the end. 

Historical Background of Historicism 

Perhaps the earliest general commentary on Revelation was written around 300 AD by Victorinus of Pettau who is also considered to be one of the earliest historicist commentators. Andreas of Caesarea (563-637 AD) and Primasius (died ca. 560 AD) were both early writers who followed historicist views in their comments about Revelation. Another early writer who wrote a generally historicist commentary on Revelation was Bede (either 672 or 673-735 AD) who is also notable for popularizing the current Anno Domini (or AD) dating system currently in use. Other early historicists may include Anspert (archbishop of Milan from 861 to 881 AD), Arethas of Caesarea (born 860 AD), Haimo of Auxerre (died ca. 878 AD) and Berengaudus (842-892 AD). 

During the Middle Ages, Joachim of Fiore (1135-1202 AD) was a key figure in applying the philosophy of history to Biblical hermeneutics and exegesis. Nicolas of Lyra (ca.1270-1349 AD and also known as Nicolaus Lyranus) was a Franciscan teacher and was one of the most influential practitioners of Biblical exegesis in the Middle Ages. He is known for his Postilla super totam Bibliam (Postillae perpetuae in universam S. Scripturam) which was the first printed commentary on the Bible. That work was one of the most-consulted manuals of exegesis until the 16th century. Martin Luther used it and referenced it heavily in his own Lectures on Genesis. 

Another influential work was by historicist proponent Edward Bishop Elliott (1793-1875) who wrote his Horae Apocalypticae (Hours with the Apocalypse). This volume is a very comprehensive eschatological study in Revelation running to over 2,500 pages. Following in this tradition, there have been a number of notable individuals and Bible scholars who held a historicist view. A partial list includes Albert Barnes, John Calvin, Jonathan Edwards, Edward Bishop Elliott, John Gill, Matthew Henry, John Knox, Martin Luther, Joseph Mede, Isaac Newton, Charles Haddon (C.H.) Spurgeon, William Tyndale, Campegius Vitringa, John Wesley, William Whiston, George Whitefield, John Wycliffe, and Ulrich Zwingli. 

Tenets of Historicism 

Most historicists see Revelation as consisting of several discrete sections (normally three or four). The first section is the prologue, the letters to the seven churches and the image of the throne room in chapters 153. The letters to the churches represent the different concerns affecting the local congregations of Christians in each locale. Many adherents of this position also consider these letters to be symbolic either of seven periods in church history or of the types of issues that may face churches in all ages. In the throne room scene we see the lamb presented as victorious and ready to receive the sealed scroll that will reveal what will happen now that the Messiah has conquered. Some would view the throne room visions and the victory of the Lamb as being in a separate section, while other would see these images as part of the judgment on Rome. 

The second section encompasses chapters 6-11. In that section the symbols such as the breaking of the seals in chapter 6 and the trumpet judgments in chapters 8-9 symbolize how God will deal with the persecuting opposition of the Roman Empire. In this paradigm, God effects judgment on both the Roman Empire (Eastern and Western) using agencies such as famine, civil war and invasions by foreign enemies. Chapter 10-11 sees the reestablishment of true church which was forced into the wilderness due to persecution. This culminates in the end of the first series of visions with the unveiling of God's sanctuary in heaven and the ark of His covenant. 

The third division includes chapters 12-19 and covers the persecuting power of the apostate church (i.e., Roman Catholicism) and how God will judge that opponent. The beasts of chapter 13 represent the secular or physical Roman Empire (sea beast) and its revival in ecclesiastical Rome (land beast) and the concept that the number of the beast (666) is closely identified with the predicted "man of lawlessness". The bowl judgments of Revelation 15-16 represent God’s judgments on the apostasy to end its universal persecuting power. The imagery of the Great Harlot and Babylon (chapters 17-19) are symbolic representations of God calling His people to not partake in and to flee from the apostate church. 

Some would include chapters 20-22 as being part of the second series of visions while others view this as a separate section. These visions pertain to the culmination of human history, the Resurrection and Final Judgment and the new earth. Properly they are a separate (fourth) section. 

Strengths of Historicism 

1.     The very opening passage of Revelation (Revelation 1:1) states that the book's purpose is to show things which "must soon take place." Most scholars interpret the meaning of this phrase as a future progressive (conditional) phrasing in Greek that should more properly read as "things that would shortly begin to come to pass (or happen)." This implies that the fulfillment of the symbols should both begin near to John's time and should also take a period of time to fulfill. While preterists and futurists both argue for a short time frame for this accomplishment (differing on when the time period starts), historicists argue for a longer viewpoint (basically spanning history from John's day to the return of the Messiah). This also fits the context of the parallel idea in II Peter 3:1-10 which suggests a lengthy time will pass until the Second Coming. Peter uses a thousand years to suggest that Jesus will not be returning in the immediate future. Instead, this suggests that a considerable time period will pass before the Messianic Return. Note that this passage also follows the prediction of extensive apostasy in II Peter 2. Note verse 9 in particular which taken together with Paul's prophecy of the "man of lawlessness" suggests that there will be a lengthy period of persecution of the faithful church by a coming apostasy.

2.     There are too many symbols and too much evidence for a succession of events to not require a long interval for their fulfillment. While Revelation may be unique in format and the use of imagery among New Testament books, it is similar to other apocalyptic books in the Old Testament. Both the Old and New Testaments look forward to the redemption of God's people with the coming Messiah (Old) and His Return (New). The time span of Daniel covers about 500 years from the time he wrote down the visions (about 538 BC) and the birth of the Messiah. Since the apocalyptic images in Daniel required several hundred years for their realization and since the visions of Revelation are similar in detail and scope, it stands to reason that they cover a long period of history. Again, this is particularly true if Revelation deals with both secular Rome and its renaissance in ecclesiastical Rome.

3.     The visions and images recorded in Daniel are a roadmap for how God will work in human history until the appearance of the Messiah. This is especially important since God did not send any prophets for most of that period. However, the images of Daniel are intended to convey the assurance that God is in control of human events, that He is working to accomplish His will, that the events affecting Israel are not random but are part of His plan and that He will bring about the redemption of Israel. It stands to reason that God would give similar assurances to the commonwealth of Israel in the New Testament. Historicism is the only interpretive school that tries to elucidate how the visions of Revelation correspond to the time period from John's day to the present.

4.     Paul and Peter both predict a period of apostasy when the church would fall away from the simplicity of the Gospel. In II Thessalonians 2:1-12 Paul wrote warning of an internal apostasy, a passage that is often misused both by preachers and teachers to state that there will be a single personal "antichrist". This passage should be used in conjunction with the similar though in II Peter 2:1-22 (see link above) where Peter warns against false teachers to come who will lead away the elect. Both passages correspond with the concept of the rise of a universal internal apostasy which is regarded by continuous historians as being what the Spirit, writing through John, describes in Revelation 12-20. This did not happen until after the political destruction of Western Rome and the "resurrection" of Rome in the apostate Catholic papacy.

5.     It seems absolutely incredible that, after warnings to the seven churches about internal heresies, that God would reveal nothing about the great heresies of Catholicism and its subtle but deadly effects (see Revelation 13:11-12). The second beast seems like a lamb but speaks like a dragon. It also exercises the authority of the first beast (which represents Rome) and makes the whole earth worship the image of the first beast. Compare the parallel of the land beast with structure and deceitful nature of papacy as "resuscitated" Rome, particularly the fact that the structure of the papal government exactly mirrors the structure of Rome.

6.     Old Testament prophets made constant references both to the apostasies of God's people and to their external enemies. The continuous historical approach also discusses the external secular enemies (political foes) of the New Testament church and the internal ecclesiastical enemies (apostasies) of the New Testament church, thus following the same pattern as the Old Testament. A system that does not mention the apostasy foretold by Both Peter and Paul, and which the context of Paul's letters makes clear was something he explained in considerable detail, simply does not fit the pattern established in the Old Testament nor does it fully conform to the rest of the New Testament. 

Weaknesses of Historicism 

1.     The events depicted in Revelation may have already occurred or may be yet to come. As each major event in history occurs, the system must be robust enough to take it into account. However, it is also true that the long indefinite period of the millennium can encompass a great deal of history in which world events not related to the church may occur. Remember that Revelation, like all prophecy, focuses on the events which have major ramifications and consequences for the development of the church.

2.     The continuous historical view attaches primary importance to secular Rome, Roman Catholicism, the Reformation and limits its focus only to history of Western or Near Eastern culture. It generally ignores events in the rest of the world. However, in thinking of the history of the church from John's day to the present, virtually everything that has significantly affected the church has been from Western or Near Eastern culture (i.e., Western and Eastern Rome), the rise of Catholicism, the end of Roman persecution, the Reformation and the revival of Biblical teaching in the Reformation. Note also that preterism also focuses even more exclusively on Western culture, and limits its predictions to events dealing with Western Rome (what about Byzantium or Eastern Rome and God's judgments on it and the rise of the "false prophet" in the person of Mohammed who "gave" us Islam which is the only false religious system that maintains to be a revelation from the same God in Whom we believe, events covered by continuous historicism).

3.     Some accuse historicist interpreters of falsifying time calculations or attempting to pinpoint the date of the Lord's return. Interpreters of any school or persuasion who do this are being unscrupulous or dishonest with God's Word. An honest proponent of historicism should not seek to make God's Word correspond to his or her theory but should seek to understand and have enough humility to recognize that he or she might be wrong. 

Additional Thoughts about Historicism 

Many conservative scholars support a historicist interpretation. Historicism is harmonious with Scripture and how Biblical prophecies should be handled. Either the conservative preterist or the historical view can be supported by Biblical study. The student must choose whichever paradigm that seems best, but it must be scripturally based and must be consistent with the principles outlined in this post and here also. 

 A Prophetic Example - We need to examine the remez of Genesis 2:15-17. We can see that the fulfillment has two levels. One is immediate spiritual death (i.e., separation from God and from the Tree of Life - Genesis 3:22-24). The other is delayed physical death (Genesis 3:19, 5:5). Thus the phrase "when you eat from it you will certainly die" implies an immediate fulfillment, but Scripture shows that the actual fulfillment began at the time of their eating and culminated about 900 or more years later with physical death. If such a simple prophetic example has multiple levels, it stands to reason that God would have several levels relative to the images in Revelation and other apocalyptic prophecies.