DAY 5
Assign:
Homework assignment:
Love Jesus and love your people.
Day Objectives:
1) Identify the nature of biblical prophecy and prophetic
literature.
2) Identify reasons for reading the prophets and look at some
key prophetic texts
3) Evaluate the NT writers’ use of the OT prophetic literature.
4) Explain the nature of apocalyptic literature.
Issue of Predictive Prophecy
and the Dates/Unity/Genres of
the Prophetic Books
How did the New Testament Writers “Read” the Prophets?
Main issue: Were the prophetic messages univalent (one meaning or
application only) or polyvalent (more than one meaning or
application)?
Case illustration: Read Matthew 1:18-23 and Isaiah 7:13-16 in its
context of the Syro-Ephraimitic War of 734 BCE.
Does the prophetic word apply only to Isaiah’s day?
Does the prophetic word apply only to Matthew’s day?
Does it apply somehow to both times?
Discuss in groups/class
Other issues:
a) translation of “young woman” vs. “virgin”
b) pesher interpretation at Qumran, leads to:
“Liberal” position: NT writers’ violate sound interpretation
“Conservative” position (7:14 must mean “virgin”) feud.
Duke: Towards a Resolution
Oral culture vs. written: power of the spoken word.
I HATE you!
God’s word is dynamic, living, efficacious.
Therefore, the NT writers, inspired by God, had no
trouble seeing the prophet words as polyvalent. (Pesher
interpretation: “This which happened today, is that
which was said by God through the prophets.”)
Issues of Isaiah
Issue: One, two, or three “Isaiah’s”?
• Apparent change of perspectives/settings from 8th century
events with the Assyrians to an exilic perspective at (6th
century, and fall of Babylonians to Persians, even naming
Cyrus, 45:1) and then to a post-exilic perspective (as if
returned to Jerusalem) without any transitional guiding
comments, although Chapt. 39 ends with foreshadowing of
the rise of the Babylonian empire.
Interpretative issue:
• Are Chapt. 40-66 to be read as specific, univalent, predictive
prophesy from the 8th century man Isaiah?
• How would/should we know?
• What were the Israelite genres and genre clues?
Issues of Daniel
Difficult to date!
• Found in DSS, so known by late 2nd century, but how much
earlier?
• Charges of historical inaccuracies – difficult to substantiate.
• Charges of late linguistic usage – difficult to substantiate.
Most difficult point: the visionary prophecies beginning with
Chapt 10 get more specifically accurate with events leading up
to Antiochus Epiphanes (2nd century)!
Result: some evidence supports early date, some a late date.
Interpretive Issue: Are visionary prophecies to be read as
specific, univalent, predictive prophecy? What clues?
Possible Clues and Resolution
We know NT writers applied inspired pesher interpretation to
the Hebrew Bible regarding Jesus:
“That which was said back then is what has happened now.”
We know the Qumran community used pesher interpretation
prior to the NT writers to apply earlier prophetic words to
their specific time.
What if inspired pesher like interpretation was already going
on within the Hebrew Bible, perhaps developing with the
exilic and post-exilic Jews? [We can see how the Torah is
being interpreted in some of the narratives up through EzraNehemiah.]
Duke:
IF:
• The Words of God were seen as always vital and
polyvalent (multiple applications), as supported by the
preservation and transmission of the prophets, and
• The ancient Israelites did not simply vest authority in the
human author [this does develop later], as supported by
the lack of attribution with many writings,
THEN:
• Maybe we should not this literature as univalent
predictive prophecy, and
• Maybe we do not have to prove unity of authorship and
time in order to support the Bible’s authority.
Isaiah
Perhaps “disciples” of Isaiah saw how his prophetic words
regarding the Assyrians and his foreshadowing of the rise of
the Babylonians also came true with the fall of the
Babylonians, and applied and developed them in an early
pesher –like form of application.
Daniel
Perhaps early accounts and writings associated with the
historical Daniel, specifically his vision of Chapt 4, were
given our first developed pesher application in Chapt. 7-12 to
the community suffering under the Seleucids.
[Brevard Childs: canonical criticism/reading, canonical
theology]
Issues Raised by Nahum
•Why is God so "wrathful"?
•Why would a loving God
punish anyone?
•Is God, as presented in the NT,
more loving than God as
presented in the OT?
Battle of Til-Tuba
How do you define "love"?
Is it “unloving” to punish people for crimes?
How do you define "righteous" and "just"?
Is it “just” to ignore crimes people commit?
Is a just God unloving and a loving God unjust? Is there a balance?
------------------------------------------------What is the story of the Book of Jonah about?
Why was it included in the Hebrew canon? Does it balance Nahum?
Holiness of God in Isaiah: (2 of 5)
NIV Isaiah 40:12-13 Who has measured the waters in the hollow of
his hand, or with the breadth of his hand marked off the heavens?
Who has held the dust of the earth in a basket, or weighed the
mountains on the scales and the hills in a balance? 13 Who has
understood the mind of the LORD, or instructed him as his
counselor?
NIV Isaiah 40:25-28 "To whom will you compare me? Or who is my
equal?" says the Holy One. 26 Lift your eyes and look to the
heavens: Who created all these? He who brings out the starry host
one by one, and calls them each by name. Because of his great power
and mighty strength, not one of them is missing. 27 Why do you say,
O Jacob, and complain, O Israel, "My way is hidden from the
LORD; my cause is disregarded by my God"? 28 Do you not know?
Have you not heard? The LORD is the everlasting God, the Creator
of the ends of the earth. He will not grow tired or weary, and his
understanding no one can fathom.
Holiness of God in Isaiah: (3 of 5)
NIV Isaiah 40:13-14 Who has understood the mind of the LORD, or
instructed him as his counselor? 14 Whom did the LORD consult to
enlighten him, and who taught him the right way? Who was it that
taught him knowledge or showed him the path of understanding?
NIV Isaiah 45:11-12 "This is what the LORD says-- the Holy One of
Israel, and its Maker: Concerning things to come, do you question
me about my children, or give me orders about the work of my
hands? 12 It is I who made the earth and created mankind upon it.
My own hands stretched out the heavens; I marshaled their starry
hosts.
Holiness of God in Isaiah: (4 of 5)
NIV Isaiah 48:17-19 This is what the LORD says-- your Redeemer,
the Holy One of Israel: "I am the LORD your God, who teaches you
what is best for you, who directs you in the way you should go. 18 If
only you had paid attention to my commands, your peace would
have been like a river, your righteousness like the waves of the sea.
19 Your descendants would have been like the sand, your children
like its numberless grains; their name would never be cut off nor
destroyed from before me.“
NIV Isaiah 55:8-9 "For my thoughts are not your thoughts, neither
are your ways my ways," declares the LORD. 9 "As the heavens are
higher than the earth, so are my ways higher than your ways and my
thoughts than your thoughts.
Holiness of God in Isaiah: (5 of 5)
Yet this same Holy One says:
“Come near to me and listen” (48:16);
“I am the LORD, your God, who takes hold of your right hand and
says to you, ‘Do not fear: I will help you.’” (41:13);
“Your Maker is your husband” (54:5);
Prophetic Orientation toward the Future?
“Classical” Prophets Vs. Later Apocalyptic Prophets
Classical Prophets often spoke of the immediate future
• General: breaking covenant & need to turn back.
• Judgment: God has “tried” his people and announced the
verdict, but still relents if they repent -- until Jeremiah, for
instance, says it is too late.
• Promise of deliverance from enemies, if Israel obeys (SyroEphaimitic War)
Classical Prophets looked to the unspecified or distant future
• Hope for an ideal King/Messiah
• Coming of an ideal age of God’s rule.
Apocalyptic Literature (when Israel under foreign rule)
• Calls people to be faithful in the midst of oppression
• Looks (visionary) into the future defeat of chaos/evil and the
victory of God.
Prophetic Orientation toward the Future?
“Classical” Prophets Vs. Later Apocalyptic Prophets
Issue: Was apocalyptic “prophecy” meant as a blueprint for the
future?
Duke: Universal human desire to find security in knowing
details of “The Plan”:
• Is contrary to walking with God in trust.
• Is contrary to the main theme of apocalyptic literature that
calls people to be faithful even if it costs them their lives.
(Such literature is “visionary.”)
• Is contrary to Jesus’ instructions simply to be prepared.
("But about that day or hour no one knows, not even the angels in
heaven, nor the Son, but only the Father.” Mark 13:32 NIV).
• Has produced many historical examples of FAILED
predictions about end-time events.
• Has led to (American) pop-Christian escapist philosophy
about being snatched away from tribulations.
Ranking Biblical Texts for Determining Doctrine
1. Systematic, straightforward instruction: good, but
almost none (e.g. Romans on salvation by ‘faith of
Christ’)
2. Literal language teaching: good, but limited to
specific issue being addressed in context
3. Symbolic language teaching: caution; must control
origin and meaning to original audience
4. Narratives: caution; focus on main themes, values,
relationships among events, character portrayal
5. Visionary literature: extreme caution; only MAIN
themes & intentions!
6. Unique material in visionary literature: NO!
Q: On which texts do many people focus for “doctrine”
about eschatology (the end times) and final judgment?
A: #6, #5, #3!!!
Assignment #12
Obj.: Explore the nature of the Book of Jonah.
a) Read the book of Jonah and list (N) all of the unusual
features (events, style, form, etc.) that you find,
particularly when you think about it in comparison
with the prophetic literature.
b) (T) Is Jonah prophetic literature? Why do you think
Jonah was included in the Hebrew Bible/OT? What
rhetorical functions does the book seem to have?
c) (N) How would you describe the genre of the Book of
Jonah?
(Next slide)
WHAT GENRE IS JONAH? (#13)
Caution: The issue of genre is not determined by a conflict
between world views. (E.g. Belief in demonic activity.)
In an honest communication process, we give genre clues to signal
to our audience, whether we are speaking fictional or historical
narrative. (E.g. “Once upon a time.” “Barbourville, AP”)
(a) Are there unusual narrative features in Jonah, which might be
genre clues? What?
(b) Why was Jonah included in the canon? What seems to be the
rhetorical intentions of Jonah? How do you think the Jewish
audience was supposed to respond?
(I have not been able to discover when the following tradition
began, but Jonah is traditionally read on the Day of Atonement.)
(c) Thoughts about the genre of Jonah?
Duke: Personal note.
Whether Jonah is based on a historical event or not, it
does not seem to have been composed and preserved
merely for the sake of being an historical artifact.
The emphasis on the “bad guys” repenting – even the
animals – and the parable-like question at the end,
seems to be there to lead the audience to self-critical
reflection on matters such as:
• God’s universal concern for all people
• Israel’s call to be a light to the nations
• Israel’s own often negative response to the
prophets
• Etc.
Daniel (1 of 5)
Genre: apocalyptic, with narratives
Nature of Apocalyptic:
Setting: "underground" literature of oppressed people (primarily
Jewish) for whom symbolic language is a "code" not to be
understood by oppressors.
Form: narrated accounts of visions and dreams, often with
angelic interpretation; heavy use of symbolism: numbers and
strange animals, many in fantasy forms rather than realistic
forms.
Function: set present struggle in light of cosmic, spiritual
perspective and in light of ultimate victorious outcome, in order to
guide and encourage audience to be faithful. (Daniel 3:16-18)
Main theses: God is in control of history; conditions will not
improve in this age; one is to live faithfully until God ushers in Age
to Come / Kingdom of God.
Daniel (2 of 5)
Interpretive Approaches to Book of Daniel [Revelation]:
Preterist: focuses on original historical setting, what the text
meant. Weakness: ignores what text "means" to community of
faith.
Historicist: interprets as forecast of course of history (up to time
of interpreter). Weakness: very subjective, little agreement, tends
to ignore what text meant.
Futurist: reads as a guide book for events yet to come. Weakness:
ignores what text meant and what it means to contemporary
community.
Idealist: interprets as a timeless expression of basic principles
regarding the activities of God and the community of faith.
Weakness: sees no ultimate consummation of Kingdom of God in
history.
Daniel (3 of 5)
Duke: Suggested "Blended" Approach: Typologico-historical:
1) Start with preterist perspective to ground symbolic language in its
original setting, while
2) recognizing historicist perspective that text speaks of a real
historical consummation of Kingdom of God, the pattern of which,
3) applies typologically (idealist) to the ongoing experiences of the
community of faith.
Daniel (4 of 5)
Suggested Reading Tips/Strategies:
1) Read for overall story-line and message of the whole work.
2) Read each vision looking for the impact of the whole. Do not
focus on and allegorize all of the details.
3) Explore allusions to other OT texts to get some control over the
symbols and theological perspective.
4) Look for internal interpretation of images.
5) Recognize distinction between "oppression," which is the
experience of the community of faith and "wrath," which is
judgment on the opponents of God.
6) Identify how events fit typologically with the current setting of the
community of faith and look for the book's message for such
situations today, but exercise great caution about reading as
blueprint for specific historical events.
Daniel (5 of 5)
Irenaeus, Bishop of Lyons ca. 139-200, said:
[In regard to using the number 666 in the Book of Revelation to
predict the person of the Antichrist]
“It is therefore more certain, and less hazardous, to await the
fulfillment of the prophecy, than to be making surmises, and casting
about for any names that may present themselves, inasmuch as
many names can be found possessing the number mentioned; and
the same question will, after all, remain unsolved.”
Against Heresies, Book V. in The Ante-Nicene Fathers (Grand
Rapids: Eerdmans, reprinted 1973), vol. 1, xxx. 3, p.559.