The Meaning of Matthew 24, Part 1

by Sam Waldron | Mar 4, 2013 | Eschatology, New Testament, Systematic Theology

In their presentations of preterism and futurism both Gary Demar and Jim Hamilton explained their views of Matthew 24. I used my 20 minute response time in the afternoon to address this. I argued that Gary was right about the meaning of generation in Matthew 24:34 and that Jim was right about the Second Coming of Christ in glory at the consummation of the age being in view in Matthew 24:36 and that both were wrong to deny the others’ view of these matters. Here in two parts from More of the End Times Made Simple is my understanding of Matthew 24.

So far I have attempted to emphasize much-neglected passages which teach very clearly the growth and expansion of the church promised by Christ.  It is true that there is another side to this story.  There will be tribulation for the church as well.

One passage is often identified with this aspect of the church’s prospects.  This passage is Matthew 24:1-36. The Olivet Discourse of our Lord is found not only in Matthew 24, but also in Mark 13 and Luke 21.  It has been the subject of great debate.  Thus, the exact nature of what it teaches about the tribulation of the church is also debated.

There are at least four major ways in which it has been interpreted.  First and most familiar in our day is the futurist interpretation.  This view sees the great tribulation and coming of Christ spoken of in this passage as future and focused on the Jews during the final, great tribulation before Christ returns.¹  Second and growing today in popularity is the preterist view.²  This view sees the great tribulation and coming of Christ spoken of in this passage as past and fulfilled in the destruction of Jerusalem in A. D. 70.  Often held by postmillennialists, this view sees no reference to any present tribulation of the church in this passage.  It is thought to speak exclusively of the tribulations of the Jews leading up to and including the destruction of Jerusalem.  Third and also quite popular is the double fulfillment view.  This view sees the great tribulation and coming of Christ as being fulfilled both in the destruction of Jerusalem and in a future tribulation and coming of Christ.  Thus, the tribulation is viewed in its second fulfillment as the tribulation of the church.³  The fourth view is—for lack of a better description—John Murray’s view.  Murray regards the great tribulation mentioned in the passage as fulfilled, but the coming of Christ mentioned as yet future.  He sees these two events as contrasted in the passage.⁴  This is the view I hold.  It locates the tribulation of this passage primarily in the tribulations of the Jews leading up and including the destruction of Jerusalem, but it also finds descriptions in the passage of the troubles which will encompass Christ’s disciples during the entire interadventual period.  It does not see this passage as focused on a great tribulation of the church at the end of the age.

It is not my purpose to attempt any lengthy rebuttal of the three views that I regard as faulty.  Each of them seem, however, to confront immediately certain serious difficulties.  Let me provide a brief rebuttal to each of these competing views of the passage by pointing out the most serious objections to each of them.

The futurist view in applying this passage to the end of this age fails to give due weight to the obvious reference in vv. 15-28 to the historical circumstances of the destruction of Jerusalem in A. D. 70.  It simply cannot be denied that in the parallel passage (Luke 21) the language used describes the events leading up to the destruction of Jerusalem in AD 70.  It is strained in my view to argue that these parallel passages refer to different events.  It also fails to give due weight to Jesus’ teaching that His return is not imminent at the time of this tribulation (Matt. 24:23-27).  The futurist view assumes that the Second Coming has already begun to occur or is about to occur during the future Great Tribulation.

The preterist view  has a similar problem with what appears to be a clear reference to the coming of Christ  in glory in vv. 29-31.  While the preterist view explains this language in terms of similar figurative language used for historical judgments in the Old Testament, it entangles itself in a number of difficulties in doing so.  First, if such language as we have in the Olivet Discourse can be explained so as not to require a Second Coming of the Christ in glory, it seems hard to find any language in the New Testament which would not be capable of such explanation.  Hence, the preterist interpretation endangers the orthodox doctrine of the Second Coming and is in danger of exegetically justifying its evil twin, Hyper-Preterism.  Second, the reference to the end of the age in Matthew 24 clearly refers in a parallel passage to something more than the end of the Jewish dispensation.  When the disciples ask about the coming of the end of the age in verse 3, this question sets the agenda for Jesus’ response to their questions in the rest of the passage.  The language they use is precisely the same which Jesus used in Matthew 13:39, 40, 49 and 28:20.  When he speaks in parallel language of “the end” in verses 6, 13, 14, he is responding to their question about the consummation of the age.  The problem with the preterist interpretation is that Jesus’ comments about the end or consummation of this age cannot be adequately explained short of wholesale Hyper-Preterism.  Once again the preterist interpretation leads directly to Hyper-Preterism (Luke 20:34-36).  Finally, it appears to me that there is a direct refutation of the preterist view in Luke 21.  In Luke 21:24-27 there is a description of the destruction of Jerusalem and the events which follow it including the exile of the Jews into all the nations and the times of the Gentiles.  Only after these events does Christ return.  This cannot be a coming of Christ in AD 70 at the destruction of Jerusalem.

The double fulfillment view compels us to make identical language refer to two completely different events.  This creates impossible exegetical difficulties.   Hendriksen, in fact, admits that it is impossible to disentangle the language and tell which language refers to what event.⁵

The attempt is made by the double fulfillment view to explain this by means of the flat perspective of Old Testament prophecy, which we considered [previously in the book]. This means there is a kind of double fulfillment with regard to many Old Testament prophecies.  I have acknowledged that Old Testament prophets were characterized by a flat prophetic perspective with regard to the coming of the kingdom which is now unfolded in the two-stage coming of Christ and the kingdom.  But I am not convinced that this is at all the same thing as the double fulfillment view of Matthew 24.

First, Christ coming in the clouds of heaven may refer to both His ascension and Second Coming because both are aspects of His (single) exaltation.  This is different than being required to somehow find both a past and future fulfillment of the following passage:

Matthew 24: ¹⁶ then those who are in Judea must flee to the mountains.  ¹⁷ “Whoever is on the housetop must not go down to get the things out that are in his house.  ¹⁸ “Whoever is in the field must not turn back to get his cloak.  ¹⁹ “But woe to those who are pregnant and to those who are nursing babies in those days!  ²⁰ “But pray that your flight will not be in the winter, or on a Sabbath.

Second, even if it were the same, we have seen that the flattened prophetic perspective has given way now that the kingdom has come.  The least in the kingdom is now greater than John the Baptist in this regard (Matthew 11:11).  If we allow the double fulfillment view to invade the interpretation of New Testament prophecy, how can we know for sure that there is not a third and fourth coming of Christ to follow the second?

Third, the double fulfillment view runs the risk of overthrowing the hermeneutical good sense of the 1689 Baptist Confession of Faith that says in Chapter 1, paragraph 9 that the true and full sense of Scripture is not manifold but one.

Fourth, how will the double fulfillment view deal with the straightforward language of Luke 21?  Quite clearly, there is no double fulfillment of the parallel passage there.  Luke 21 in chronological sequence deals with the suffering of Christ’s disciples at the hands of the Jews (vv. 16-19), the surrounding of Jerusalem by armies (v. 20), the necessity of distressing flight from Jerusalem before its destruction (vv. 21-23), the actual conquest and destruction of Jerusalem and its inhabitants (v. 24a), the exile of the Jews into all the nations (v. 24b), the times of the Gentiles (v. 24c), and finally the Second Coming of Christ (vv. 25-27).

But the best rebuttal for deficient views of Matthew 24 is the presentation of the proper view.  These faulty views will be best refuted by simply presenting the interpretation of Professor Murray mentioned above.  The following exposition is deeply indebted to his fine treatment of this passage. Here is the outline of Matthew 24:1-36 which Murray provides.

Theme:  The Interadventual Period and the Advent of Christ (Matthew 24 and 25)
 Introduction:  The Disciples’ Questions (vv. 1-3)

1. I.              The Outstanding Features characterizing This Period (vv. 4-14)
2. II.            The Great Tribulation during This Period (vv. 15-28)
3. III.           The Second Coming ending This Period (vv. 29-33)

Conclusion:  The Lord’s Distinction (vv. 34-36)

Sam Waldron

Dr. Sam Waldron is the Academic Dean of CBTS and professor of Systematic Theology. He is also one of the pastors of Grace Reformed Baptist Church in Owensboro, KY. Dr. Waldron received a B.A. from Cornerstone University, an M.Div. from Trinity Ministerial Academy, a Th.M. from Grand Rapids Theological Seminary, and a Ph.D. from Southern Baptist Theological Seminary. From 1977 to 2001 he was a pastor of the Reformed Baptist Church of Grand Rapids, MI. Dr. Waldron is the author of numerous books including A Modern Exposition of the 1689 Baptist Confession of Faith, The End Times Made Simple, Baptist Roots in America, To Be Continued?, and MacArthur’s Millennial Manifesto: A Friendly Response.

Interpretation that takes into account the Structure and Theme of the Revelation

by Sam Waldron | Mar 1, 2013 | Eschatology, New Testament, Systematic Theology

I was recently involved in symposium on the Book of Revelation sponsored by several churches in Reno, Nevada and held at Sierra Bible Church. Gary Demar defended a preterist, Jim Hamilton a futurist, and I an Idealist approach to the Book. The symposium consisted of three major presentations 55 minutes in length in the morning and three 20 minute responses and question and answer time in the afternoon. Here are the final three principles under which I presented the hermeneutical framework of Modified Idealism.

III.      Non-Consecutive Interpretation that takes into account the Recapitulatory Structure of the Book of Revelation

Biblical prophecy often has a non-consecutive structure that recapitulates or repeats different perspectives about the same period of time.¹  After his fine exposition of Matthew 24-25, John Murray carefully underscores this in one of his conclusions:

 1.  The discourse, as to structure, is recapitulatory to a considerable extent.  It is not, therefore, continuously progressive.  We are repeatedly brought to the advent and informed of its various features, concomitants, and consequences (vss. 14, 29-31, 37-41; 25:31-46).  We should expect for this reason, that revelation respecting the future would in other cases follow this pattern.  At least we should be alert to the propriety of this structure in predictive prophecy.²

Murray may be thinking of the Book of Revelation.  At any rate, it is clear that Revelation is not a consecutive, chronological, prophecy of history.  Some interpreters (for example, those of the historicist and futurist schools) have begun with chapter four and assumed that each prophecy occurs in consecutive, chronological order in history right through chapter 22.  The seven seals, seven trumpets, and seven bowls, for instance, occur in consecutive chronological order not just in the visions of Revelation, but in history.  Whatever one’s conclusion on the structure of the Book of Revelation, this view must be rejected.

There are clear instances of repetition or recapitulation in the Book of Revelation.  For instance, Rev. 11:18 speaks of the final judgment, while the immediately following passage (cf. 12:3, 5) returns to the period of Christ’s first advent.  (Even Preterists must admit recapitulation here—even if they think the judgment of Revelation 11 is the destruction of Jerusalem.)  This clearly shows that recapitulation must be taken into account in the interpretation of the Book of Revelation and that systems of interpretation (like that of historicism) which insist on a consecutive, chronological interpretation of the Book cannot be seriously entertained.

We may once more illustrate this principle in terms of Revelation 20.  Simply because Revelation 20 follows the description of what is apparently, though figuratively, the second advent of Christ in chapter 19, this does not demand that the historical fulfillment of the visions in Revelation 20 be chronologically subsequent to the historical fulfillment of the visions in chapter 19.  Just as Revelation 12 takes us back to the beginning of the gospel age, so also may Revelation 20 do the same.

By way of further explanation, let me qualify the recapitulatory character of the Book of Revelation in several ways.  First, I do not think it necessary to my thesis, nor do I claim here, to present an overall schema of the Book of Revelation or to specify how many such recapitulations should be enumerated.

Second, recognizing recapitulation in the structure of Revelation is not contrary to recognizing other literary structures.  For instance, Jim in his book on Revelation has a very interesting and compelling diagram of the chiastic structure of Revelation.  In it he asserts that Revelation 11:15-19 occupies the central position in the entire book.  I think he may be right, but I do not think this is contrary at all to my recognizing that the transition from chapter 11 to chapter 12 is a prime example of recapitulation in the Book of Revelation.

Third and finally, recognizing recapitulation as a fundamental structure of the Book of Revelation does not contradict a kind of progression in the Revelation.  Let me put it this way, the recapitulation of Revelation is not a circle.  It is a spiral.  William Hendriksen affirms this in his More Than Conquerors.  He divides the book into seven cycles:

(1)  The book consists of seven sections.
(2)  These seven sections are parallel.  Each of them spans the entire dispensation from the first to the second coming of Christ…³

Later, however, Hendriksen asserts that each of these parallel sections (or recapitulations) focus more and more attention on the consummation of the gospel age.  He writes,  “The Seven Sections of the Apocalypse are Arranged in an Ascending, Climactic Order.  There Is Progress In Eschatological Emphasis:  The Final Judgment Is First ANNOUNCED; Then INTRODUCED; Finally, DESCRIBED.  Similarly, the New Heavens and Earth Are Described More Fully in the Final Section Than in Those Which Precede.”  On the next page Hendriksen provides a diagram illustrating this thesis.⁴  We may describe this view of Hendriksen as “progressive parallelism.”

IV.     “Analogy of Faith” Interpretation that takes into account the Kingdom-Theme of Revelation

Under a previous head I have already asserted the principle of interpretation affirmed in 1:9 the 1689 Baptist Confession of Faith.  Let me remind you of what it says:

The infallible rule of interpretation of Scripture interpretation is the Scripture itself; and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched by other places that speak more clearly.⁵

This principle of interpretation is known by different names:  the analogy of faith, Scripture interprets Scripture, the clear before the obscure, and the literal before the figurative.  I have talked about some of its implications for the Book of Revelation already, but it seemed right to reserve one of its major applications for separate treatment here.

The present reign of Christ before the eternal state is one of the major themes of the Book of Revelation (Rev. 1:5-7, 9; 5:1-14; 11:15-19; 12:1-10; 20:1-10).  In particular, the millennial reign of Christ is clearly the theme of Revelation 20.  The principle of interpretation under discussion, the analogy of faith, insists that the teaching of the rest of Scripture and particularly that of the New Testament about the reign of Christ be regulative for our understanding of the Book of Revelation as a whole and particularly Revelation 20.

When, therefore, we utilize this principle of the analogy of faith what do we discover?  In the entirety of the rest of Scripture there is no reference to a future interim reign of Christ after the Second Coming and before the eternal state.  On the other hand, in many passages in the New Testament there are clear references to a present interim reign of Christ that began with His first advent and lasts until His Second.

Like Matthew 13 and 1 Corinthians 15:21-28 the theme, therefore, of Revelation 20:1-10 is the coming of the kingdom of God already in the interim reign of Christ before the end.  This points us to the normative importance of less figurative passages like Matthew 13 and 1 Corinthians 15:20-28 for the interpretation of Revelation 20:1-10.  When a comparison is made with those passages, the similarities and parallels are striking.  The significance of this observation against premillennialism is obvious.  They demand that the millennial reign be placed prior to Christ’s second coming.  (The following chart attempts to show the striking character and significance of these parallels.)

The fifth and last principle of interpretation of my Relative Idealism is …

V.      Analytical Interpretation that takes into account the Internal Structure of Revelation.

Any proper interpretation of a passage or book of Scripture involves an honest evaluation of its own structure and development.  This evaluation of the structure and development of a passage begins with the identification of its theme.  Great care must be taken to allow God to speak to us in the text.  In particular, we must not impose our own themes and structures on the text.  We must rather allow the theme and development of the text to manifest itself to us.  I am impressed with the attempt Jim has made to do this with regard to the Book of Revelation in the several diagrams in his book.

The need for such an approach is nowhere more important than in Revelation 20.  Thankfully, both the theme and the development of Revelation 20 are in their essential features clear.  The common theme of these verses is the millennial reign of Christ.  The 1000 years both as the period of Satan’s binding and the period of Christ’s reign is mentioned 6 times in the passage:  once each in verses 2, 3, 4, 5, 6, and 7.  These verses clearly divide into three paragraphs:  verses 1-3, verses 4-6, and verses 7-10.  From one point of view the arrangement of these verses appears chronological:

Verses 1-3:        The Inauguration of the Reign
Verses 4-6:        The Continuation of the Reign
Verses 7-10:       The Completion of the Reign

From another point of view an ABA structure may be discerned.

Verses 1-3:        The millennial reign on earth
Verses 4-6:        The millennial reign in heaven
Verses 7-10:       The millennial reign on earth

I cannot provide here the full justification for saying that verses 4-6 deal with the millennial reign in heaven.  But this much at least should be clear.  The subject matter of verses 4-6 is clearly distinct from that of verses 1-3 and 7-10.  Verses 4-6 deal with the “souls” who reign with Christ.  Verses 1-3 and 7-10 deal with Satan and the nations.  When I expound the passage, I follow the following outline or analysis of the passage.  I look first at  The Millennial Reign on Earth (vv. 1-3 and 7-10) and then at The Millennial Reign in Heaven (vv. 4-6).

¹Cf. Beale, The Book of Revelation, 974-83, for an extensive defense of the non-consecutive chronological relation of Revelation 19 and 20:1-10.

Sam Waldron

Dr. Sam Waldron is the Academic Dean of CBTS and professor of Systematic Theology. He is also one of the pastors of Grace Reformed Baptist Church in Owensboro, KY. Dr. Waldron received a B.A. from Cornerstone University, an M.Div. from Trinity Ministerial Academy, a Th.M. from Grand Rapids Theological Seminary, and a Ph.D. from Southern Baptist Theological Seminary. From 1977 to 2001 he was a pastor of the Reformed Baptist Church of Grand Rapids, MI. Dr. Waldron is the author of numerous books including A Modern Exposition of the 1689 Baptist Confession of Faith, The End Times Made Simple, Baptist Roots in America, To Be Continued?, and MacArthur’s Millennial Manifesto: A Friendly Response.

Interpretation that takes into account the Context and Character of the Revelation

by Sam Waldron | Feb 27, 2013 | Eschatology, New Testament, Systematic Theology

I was recently involved in symposium on the Book of Revelation sponsored by several churches in Reno, Nevada and held at Sierra Bible Church. Gary Demar defended a preterist, Jim Hamilton a futurist, and I an Idealist approach to the Book. The symposium consisted of three major presentations 55 minutes in length in the morning and three 20 minute responses and question and answer time in the afternoon. Here are the first two of those principles as I presented them at the symposium.

I.        Historical Interpretation that takes into account the Historical Context of the Revelation

The first and most basic principle of biblical interpretation is known as grammatical-historical interpretation.  Simply stated this fundamental principle says that the Bible must be interpreted in terms of the normal grammatical meaning of the language and in a way that makes sense in light of the historical context of the language of the passage. The original sense of the words (first of all) for the author and (secondarily for) his readers is the true sense.  No interpretation that divorces itself from its historical-grammatical meaning of the passage can be correct.

Of course, this strict attention to the grammatical-historical interpretation of the passage must be supplemented by an appreciation of its theological interpretation.  The Bible is a divine-human document.  Each of its parts has both a human author (Isaiah the Prophet or John the Apostle) and a divine author (the Holy Spirit).  Each part of the Bible, then, has both a specific grammatical-historical meaning because of its human author and a larger theological significance because of its divine author.   To put this another way, each part of Scripture is intended by the Holy Spirit as the canon (or rule of faith and life) of the church and has, therefore, a significance for the whole church.  I will point out some hermeneutical implications of this later.

The crucial thing that must be pointed out here, however, is that these two sides of Scripture do not contradict one another.  The human authorship of Scripture does not make it less divine. For instance, its human authorship does not cancel its inerrancy or decrease its infallibility. On the other hand, its divine authorship does not suppress the peculiar personalities or vocabularies of its human authors.  Divine authorship does not mean that we can ignore either the peculiar language or the historical situation of the human author.  Rather the theological interpretation always is consistent with and, in fact, grows out of the grammatical-historical interpretation of the passage.

Now what has all this to do with Revelation 20?  It means that the historical context of its visions cannot be ignored in its interpretation.  The exact date of the writing of the Book of Revelation is disputed.  What is not disputed is this.  It was originally written by John the Apostle in exile at Patmos for his faith to local churches in the Roman province of Asia also suffering for their faith (Revelation 1:9; 2:2, 3, 10, 13; 3:9, 10).  Interpretations that forget that these visions were recorded by a suffering apostle for a suffering church defy the principle of historical interpretation.  A credible interpretation must exhibit a clear line of connection with this historical context. Since the premillennial interpretation of this passage asserts that this passage has to do with a drastically different and distant period of time after the return of Christ, it faces up front a problem with this principle of historical interpretation.  If the Beast is the Antichrist at the end of history and those crowned with glory in the millennium are those who suffer at his hands in the Great Tribulation at the end of history, then this passage has only a tangential and secondary application to believers suffering at the hands of Rome in the first century.

If, on the other hand, those who stand beheaded for the sake of Christ in the vision of Revelation 20:1-10 are exactly Christians martyred in the Domitian persecutions of the late first century, then there is an immediate relevance of this passage to its historical recipients.  If their living and reigning with Christ speaks of their glorious participation in the heavenly reign of Christ immediately after their martyrdom, then there is a glorious relevance and encouragement given to the original recipients of this vision.¹

II.       Literary Genre Interpretation that takes into account the Predominantly Apocalyptic Character of the Revelation

The Book of Revelation has a predominantly apocalyptic genre.  I need to explain each of these three words.

By using the word, predominantly, I mean again to emphasize my “Relative Idealism.” Not all of the Book of Revelation is apocalyptic.  Some of it, especially the first three chapters, is predominantly epistolary literature.  The Book of Revelation is predominantly, but not exclusively, apocalyptic literature.  Epistolary literature must be interpreted in a more literal (non-symbolic) fashion, while apocalyptic literature must be interpreted in a symbolic.

The adjective, apocalyptic, comes originally from the Greek word that means revelation.  It may also be derived more immediately from the name of the Book of Revelation.  In some traditions it is called the Apocalypse.  In the present context the word, apocalyptic, has reference to the highly symbolic, continuous, and dramatic figurative language characteristic of the Book of Revelation and also of some parts of the Book of Daniel.  For instances of this sort of language compare Daniel 8:1-27 and Revelation 13:1-4.

The word, genre, is a word of French origin that refers to a kind, type, or sort of literature. Thus, the apocalyptic genre of Revelation 20 refers to the fact that it is a kind of literature that utilizes highly symbolic and figurative language.  It is not ordinary, literal, prose.

I have to confess that when I read many Dispensationalists, I am confused by their approach to the interpretation of symbolic literature in the Bible.  It seems sometimes that they are saying that we must not interpret the symbols of the Bible symbolically.  We must rather, they seem to be saying, interpret the symbolic literature of the Bible literally.  As for myself, it seems obvious to me that if literature is symbolic, then it must be interpreted symbolically.

Thus, the principle of biblical interpretation relevant here is that biblical literature must be interpreted in a way appropriate to its genre.  Genre analysis is, therefore, crucial if the Bible is to be properly interpreted.  R. C. Sproul has these helpful comments on the subject of genre analysis in biblical hermeneutics.

Genre analysis involves the study of such things as literary forms, figures of speech and style.  We do this with all kinds of literature.  We distinguish between the style of historical narratives and sermon, between realistic graphic descriptions and hyperbole.  Failure to make these distinctions when dealing with the Bible can lead to a host of problems with interpretation.  Literary analysis is crucial to accurate interpretation.²

Now the relevance of all this to Revelation 20 should be obvious.  Revelation 20 is clearly written mainly in the apocalyptic genre and should be interpreted in a way that takes this into account.  The opening words of Rev. 20:1, “and I saw,” inform us of the visionary and thus symbolic or apocalyptic character of the passage.  It must not, therefore, be interpreted literally.  It must rather be interpreted figuratively and symbolically in accord with its apocalyptic genre or form.  Dan. 7:2-8 provides an example of such literature.

Dan. 7:16 shows that such language is not straightforwardly literal and involves special problems of interpretation.  Daniel says, “I approached one of those who were standing by and began asking him the exact meaning of all this. So he told me and made known to me the interpretation of these things…”  These words make clear that visions seen by the inner eye of the prophet or apostle are not to be interpreted literally, but figuratively.  Their meaning is not immediately obvious like literal language or prose.  Daniel has to inquire as to its interpretation, because as apocalyptic language its meaning is not immediately obvious to him.

All this leads to a further, important question.  How should such symbolic, apocalyptic, or figurative language be properly interpreted?  This question is all the more necessary because the claim is frequently made that symbolic interpretation is necessarily ambiguous.  I quote Zukeran again:

Second, reading spiritual meanings into the text could lead to arbitrary interpretations. Followers of this approach have often allowed the cultural and socio-political factors of their time to influence their interpretation rather than seeking the author’s intended meaning.  Merrill Tenney states, “The idealist view . . . assumes a ‘spiritual’ interpretation, and allows no concrete significance whatever to figures that it employs. According to this viewpoint they are not merely symbolic of events and persons, as the historicist view contends; they are only abstract symbols of good and evil. They may be attached to any time or place, but like the characters of Pilgrim’s Progress, represent qualities or trends. In interpretation, the Apocalypse may thus mean anything or nothing according to the whim of the interpreter.” ³

Several common sense answers can be made to the concern that symbolic interpretation is necessarily ambiguous and contrary ultimately to the doctrine of the clarity or perspicuity of Scripture.

(1)     Apocalyptic passages must be interpreted in a way that is consistent.  They ought not to be suddenly interpreted literally and then figuratively at the whim of the interpreters. For instance, there is no good reason to exclude indications of time (i.e. the 1000 years) from the overall symbolic or figurative character of Revelation 20.

(2)     Apocalyptic passages must be interpreted in light of the clues or explanations given in literal language in the immediate passage.  For instance, in Revelation 20:2 we have such an immediate explanation:  “And he laid hold of the dragon, the serpent of old, who is the devil and Satan…”  In the vision John sees “the dragon, the serpent of old.”  This is figurative language.  He immediately, however, interpolates an explanation or interpretation for what he sees.  This dragon, he says, in the real world where we live, is the devil or Satan.

(3)     This distinction between the world of the vision and the real world where we live suggests another important skill or principle of interpretation when interpreting apocalyptic passages.  We must both be able to distinguish and yet properly relate these two worlds.⁴

Think about it!  The vision which the prophet sees does not literally exist anywhere in the space-time universe.  It is a visionary world that exists only before the inner eye of the prophet through the revealing power of the Spirit of God.  None of it exists exactly as the prophet sees it with the inner eye in the outer world which can be seen by his external eye.

Yet it symbolizes that world.  One unique feature of apocalyptic literature like that found in Daniel and Revelation is the continued character of the symbols.  You do not have a symbol here and there sprinkled in a passage.  You have long-continued, whole, symbolic passages with, perhaps, here and there sprinkled in an explanation of what this points to in the literal world.   This is the character of the vision of Revelation 20:1-10.  It is continuously symbolic throughout.  It has only occasional exceptions like the opening words, “and I saw,” and the words of verse 2 mentioned previously which identify in literal language the identity of the dragon.

Let me put it this way.  We must not take the vision literally, even though we must take the vision seriously.  We must not cut symbols out of the vision and paste them into the real world.  They may only come into the real world through the gate of symbolic translation.

Let me give an illustration of this.  In the history of the interpretation of Revelation 20 not a few have puzzled over the beheaded martyrs of verse 4.  A failure to understand the principle I have just been articulating has led some to affirm that only beheaded martyrs, or at least only martyrs, or perhaps only especially martyrs, share in the reign of Christ.  Such affirmations raise all sorts of silly questions.  Is beheading more heroic (or meritorious) than burning?  Does a person actually have to die to be a martyr for Christ?  Does other suffering short of death allow one to reign with Christ?

But all such reactions to the text fail to see this that the beheaded martyrs of verse 4 are part of the world of vision.  In the vision they are beheaded by a beast for failure to accept a tattoo indicating allegiance to him in their foreheads or hand.  That is what John really saw.  But none of this is to be taken literally.  The question must be asked, How does all this look when it comes through the gate of symbolic translation?  I think it looks like 2 Timothy 2:12: “If we suffer, we shall also reign with him: if we deny him, he also will deny us.”  We must beware of taking things seen in visions, cutting them out, and without symbolic translation pasting them into the real world.

(4)     Biblical symbols in apocalyptic passages must be interpreted by means of their biblical origin, background, and usage, if they are not explained in the immediate context.  Great help can be derived in interpreting New Testament symbols by studying Old Testament passages from which such symbolism is derived.  The reference to the birds of the air nesting in the mustard tree in the parable of the mustard seed in Luke 13:19 is illuminated by a study of the use of this phrase in two Old Testament passages (Ezekiel 17:22-24; Daniel 4:12, 21, 22) where it is used of nations coming under the rule of great kingdoms.

(5)     The interpretive principle known as the analogy of faith must also be applied here. No interpretation inconsistent with the analogy of Scripture is tenable.  The Westminster and 1689 Baptist Confession agree in asserting that the infallible rule of interpretation of Scripture is the Scripture itself (Chapter 1, paragraph 9).  The Bible is inerrant and infallible.  No interpretation is acceptable that creates internal conflict in the meaning of Scripture.

One plain and important application of this principle of the analogy of faith is noted in the further statement of this paragraph:  and therefore when there is a question about the true and full sense of any Scripture (which is not manifold, but one), it must be searched by other places that speak more clearly.  The application of this to the highly figurative and disputed language of Revelation 20 is manifold.

The symbolic language of Revelation 20 must be searched out in light of other and plainer Scriptures.  The paramount question, for instance, When is Satan bound? must be answered on the basis of the teaching of the rest of Scriptures.  The fact is that nowhere else in Scripture is there any reference to a future interim binding of Satan.  If Revelation 20:1-3 refers to such a thing it is the only reference to it in the entirety of Scripture.  On the other hand, there are many parallel references to a binding and limitation of Satan’s power in the present age.  Cf. Matthew 12:28-29; Luke 10:17-19; John 12:31-32; Colossians 2:15; Hebrews 2:14; 1 John 3:8; and Revelation 12:5-10.

Furthermore, no interpretation of a highly symbolic passage that contradicts the plain meaning of straightforward, literal, or prosaic passages is acceptable.  It demands that plain passages must be given priority over and must interpret obscure passages.  A premillennial interpretation of Revelation 20:1-10, in my view, contradicts this principle.  To give only one example of why this is so, the general judgment according to the clear and pervasive teaching of the New Testament occurs at Christ’s second coming (Romans 2:1-16; 2 Pet. 3:3-18; Matt. 25:31f.).  In Revelation 20:11-15—subsequent to the millennium of verses 1-10—the general judgment is depicted.  If Revelation 20:11-15 is regarded as chronologically subsequent to 20:1-10 (as it is by premillennialists), then the analogy of faith demands that the “1000 years” and “little season” precede the second coming of Christ.

These considerations are particularly crushing to premillennialism when we remind ourselves of the state of the doctrinal question about the millennium.  The interpretation of Revelation 20 is absolutely crucial to the premillennialist.  He must prove that Revelation 20 teaches a future millennium and that no other interpretation is possible.  If there is another feasible interpretation of this passage, then premillennialism is left without its central exegetical pillar.  Indeed Ladd is candid enough to admit that Revelation 20 is the sole exegetical pillar of premillennialism.⁵

Sam Waldron

Dr. Sam Waldron is the Academic Dean of CBTS and professor of Systematic Theology. He is also one of the pastors of Grace Reformed Baptist Church in Owensboro, KY. Dr. Waldron received a B.A. from Cornerstone University, an M.Div. from Trinity Ministerial Academy, a Th.M. from Grand Rapids Theological Seminary, and a Ph.D. from Southern Baptist Theological Seminary. From 1977 to 2001 he was a pastor of the Reformed Baptist Church of Grand Rapids, MI. Dr. Waldron is the author of numerous books including A Modern Exposition of the 1689 Baptist Confession of Faith, The End Times Made Simple, Baptist Roots in America, To Be Continued?, and MacArthur’s Millennial Manifesto: A Friendly Response.

A Redemptive-Historical, Modified Idealist Approach to the Book of Revelation

by Sam Waldron | Feb 25, 2013 | Eschatology, New Testament, Systematic Theology

I was recently involved in symposium on the Book of Revelation sponsored by several churches in Reno, Nevada and held at Sierra Bible Church. Gary Demar defended a preterist, Jim Hamilton a futurist, and I an Idealist approach to the Book. The symposium consisted of three major presentations 55 minutes in length in the morning and three 20 minute responses and question and answer time in the afternoon. Here from my major presentation is my introduction a modified idealist approach to the Book of Revelation.

When I read Wikipedia’s description of the position I am supposed to be defending at this conference, I have to admit that it made me think twice.  Here is a portion of Wikipedia’s description of Idealism:

Idealism (also called the spiritual approach, the allegorical approach, the nonliteral approach, and many other names) in Christian eschatology is an interpretation of the Book of Revelation that sees all of the imagery of the book as non-literal symbols…. It is distinct from Preterism, Futurism and Historicism in that it does not see any of the prophecies (except in some cases the Second Coming, and Final Judgment) as being fulfilled in a literal, physical, earthly sense either in the past, present or future, and that to interpret the eschatological portions of the Bible in a historical or future-historical fashion is an erroneous understanding.¹

Now I know that Wikipedia is not the final authority about anything, but this still made me wonder what I had let Brian get me into!

Some of you may wonder what I am doing reading somebody else’s definition of Idealism in preparation for this conference.  You may be asking, “You’re defending it.  Don’t you know what it?”  I am supposed to be the expert on it, right?  Here is the problem.  If you had walked up to me and asked me to name my view of the Book of Revelation before being invited to this conference, I probably would not have told you that my view is Idealism.  I’m not sure what I would have called it, but it probably would not have been that.  But now that I have looked in a little more detail at some of the literature on the subject, it appears that there are only four choices.  You can be a historicist, and scarcely anybody is that today.  You can be a preterist and, of course, that is what Gary has defended.  You can be a futurist, and that is what Jim has defended.  And if you are not any of those three things, then you have to be an idealist.  OK!  So I am an idealist, but I am quite certain I am not the kind of idealist described on Wikipedia and elsewhere.  I was comforted, however, to discover that in not wanting to be the kind of idealist described by Wikipedia I was in good company.  G. K. Beale writes:

The idealist approach affirms that Revelation is a symbolic portrayal of the conflict between good and evil, between the forces of God and of Satan.  The most radical form of this view holds that the book is a timeless depiction of this struggle.  The problem with this alternative is that it holds that Revelation does not depict any final consummation to history, whether in God’s final victory or in a last judgment in the realm of evil.  The idealist notion encounters the opposite problem facing the preterist and historicist views, since it identifies none of the book’s symbols with particular historical events.

Having said this, Beale proceeds to describe the view of his commentary as “Eclecticism or a Redemptive-Historical Form of Modified Idealism.”²  I cannot put it any better than Beale.  I will be presenting to you in this lecture, A Redemptive-Historical, Modified Idealist Approach to the Interpretation of the Book of Revelation.

Let me unpack this Puritan-length title a little bit.  Defining Idealism in the same way as Wikipedia, Patrick Zukeran asserts:  “According to this view, the events of Revelation are not tied to specific historical events.”³  My Idealism is different.  It is a modified Idealism.  To put this in a better way, it is a relative Idealism.  That is to say, it is not tied to specific, historical events in the same way as preterism, historicism, or futurism.  They find references to Nero, America, Russia, Napoleon, the Papacy, and Attack Helicopters in the Book of Revelation.  I do not.  Nevertheless, I do believe that it is vital to understand that certain, historical events are referenced in the Book of Revelation.  And that brings me to another aspect of my title.

I spoke of my view as A Redemptive-Historical, Modified Idealist Approach to the Interpretation of the Book of Revelation.  While the common events of history are not specified (in the visions of Revelation 4-22 at least), the great events of redemption are certainly in view.  And these events are certainly historical.  Let me postulate, then, that the visions of Revelation 4-22 do refer to historical events like the enthronement of Jesus in heaven as Mediatorial Priest-King, the present gospel or missionary age, the Second Coming of Christ in glory to judge wicked, the new heavens and new earth, and I think as well the brief period of global persecution of the church which precedes the Second Coming.  These are specific and real, historical events and my kind of Idealism sees them as depicted in the Book of Revelation.  In fact, I think this cycle of events forms the very backbone of the Book.

So I am here to defend a Relative or Modified Idealism.  But this does not worry me too much.  It puts me in about the same situation as both Gary and Jim.  Gary defends not a full but a partial preterism.  Having read large parts of Jim’s commentary, it is clear to me that he believes and is defending something much less than the consistent futurism of Dispensationalism.  I read with pleasure and appreciation, for instance, his interpretation of Revelation 11-12 and found his comments about the meaning of the 70^th week of Daniel both appealing and attractive.  Here is the bottom line.  Gary defends what we well might call a Relative Preterism.  Jim defends what might well be called a Relative Futurism.  So I am not embarrassed to say that I defend a Relative Idealism.

All this relativity makes possible, I hope, a reasonable discussion among us about the Book of Revelation true to the purpose of what Brian has called this conference.  It is a symposium and not a debate.  This relativity also, however, creates a difficulty for me and the other participants.  In the midst of the modifications we each want to introduce to the more extreme variants of our respective positions it becomes more difficult to distinguish our positions from one another.  What I propose to do to solve this problem, therefore, is to present the various principles of interpretation which control my kind of modified Idealism in conjunction with the one passage in regard to which I am quite sure we do differ, Revelation 20:1-10.  By doing this, I may suggest in the clearest possible way the distinction between my Relative Idealism, and the Relative Preterism of Gary, and the Relative Futurism of Jim.

After reading and listening to the positions of both Gary and Jim, I believe they both want to say that Revelation 20:1-10 is about something different from—something that goes beyond—what is taught in the rest of the Book of Revelation.  For both of them, it is my impression, the vision of Revelation 20:1-10 stands in a kind of contrast to, or at least goes beyond, the teaching or focus of the rest of the Book.

I think Gary would say that the rest of the Book is about the period of time surrounding the Destruction of Jerusalem in 70 AD, but Revelation 20 vastly expands the vision of the Book to the period following.  At least if he agrees with his friend, Ken Gentry, that is what he thinks.  He does not want to identify the thousand years with the 40 year period of time between Jesus’ crucifixion and Jerusalem’s destruction.

Similarly, I think Jim would say that the period in view in Revelation 20 is different than the period in view in Revelation 11 and 12 or the time in view in the rest of the Book.  The rest of the book discusses the time leading up to the Second Coming of Christ, while Revelation 20 discusses what happens afterwards in a way unparalleled in Scripture.

For me in contrast, Revelation 20 is literally about the very same period of time about which the rest of the Book speaks.  It is exactly about the 1260 days and 3 and ½ days of Revelation 11.  It is exactly about the period of time discussed in Revelation 12.  I will, therefore, illustrate my principles of interpretation from Revelation 20 in an attempt to distinguish my Relative Idealism, from the Relative Preterism of Gary and the Relative Futurism of Jim.

In the time that remains, then, I want to provide you with a number of  principles of interpretation that constitute the hermeneutics of my Relative or Modified Idealism.  The various definitions of strict or extreme Idealism to which I have previously referred emphasize that Idealism understands the Book of Revelation symbolically.  They also go on to say that these symbols do not have any historical fulfillment.  Please read Wikipedia’s definition once more.

Idealism (also called the spiritual approach, the allegorical approach, the nonliteral approach, and many other names) in Christian eschatology is an interpretation of the Book of Revelation that sees all of the imagery of the book as non-literal symbols….

Listen also to Patrick Zukeran:

However, there are several weaknesses of this view. First, this view denies the book of Revelation any specific historical fulfillment. The symbols portray the ever-present conflict but no necessary consummation of the historical process.⁴

My Relative Idealist approach to the Book of Revelation stands in contrast to such extreme Idealism.  Of course, I do believe that the literary genre of the Book of Revelation is relatively symbolic as compared to most of the rest of Scripture.  It is mostly apocalyptic.  Further, I believe that a method of interpretation that takes this into account is necessary.  But I do not want to describe this method of interpretation as either “allegorical” or “spiritual.”

Further, and as I have said, I do believe that both Preterism and Futurism have typically gone too far in identifying certain prophecies in Revelation with specific historical events.  At the same time, I emphatically disown the kind of Idealism that according to Zukeran “denies the book of Revelation any specific historical fulfillment.”  I also deny that its symbols “portray the ever-present conflict but no necessary consummation of the historical process.”

But having said all of this, I admit that my relative Idealism assumes a relatively more symbolic approach to the Book of Revelation than that typically associated with either Preterism or Futurism.  With this in mind, I will present five principles of interpretation which guide my Relative Idealism in my following posts.

Sam Waldron

Dr. Sam Waldron is the Academic Dean of CBTS and professor of Systematic Theology. He is also one of the pastors of Grace Reformed Baptist Church in Owensboro, KY. Dr. Waldron received a B.A. from Cornerstone University, an M.Div. from Trinity Ministerial Academy, a Th.M. from Grand Rapids Theological Seminary, and a Ph.D. from Southern Baptist Theological Seminary. From 1977 to 2001 he was a pastor of the Reformed Baptist Church of Grand Rapids, MI. Dr. Waldron is the author of numerous books including A Modern Exposition of the 1689 Baptist Confession of Faith, The End Times Made Simple, Baptist Roots in America, To Be Continued?, and MacArthur’s Millennial Manifesto: A Friendly Response.