By Charles Bassett
BEFORE THE START of any investigation, there must be a reasonable set of rules for interpreting the data. Good rules of interpretation enable one to make sense of the information and build a coherent picture. Without such rules, a meaningful analysis of the data is difficult, if not impossible.
Consequently, we have established ten ground rules to serve as our basic method of interpretation. Each of these rules will help us unlock the meaning of various prophecies by ensuring that, to the extent humanly possible, we remain consistent and logical in our analysis of God's Word.
This axiom was coined by Dr. David L. Cooper of The Biblical Research Society in the early 1900s. The full hermeneutic reads: “When the plain sense of Scripture makes common sense, seek no other sense; therefore, take every word at its primary, ordinary, usual, literal meaning unless the facts of the immediate context, studied in the light of related passages and axiomatic and fundamental truths, indicate clearly otherwise.”
Allow me to translate the essence of this statement: When the narrative reads like a news report or an eyewitness account, then take it as a news report or an eyewitness account. When the text says “this is a parable,” then take it as a parable and find out what each symbol stands for. Usually, the symbols will be explained right in the passage. If not, they will be explained somewhere else in Scripture.
Furthermore, when the narrative uses hyperbole, such as when a person says, “I’m so hungry I could eat a horse,” or, “He’s ten times smarter than me,” then we know exaggerated language is being used to emphasize a point. We don’t need to take the phrase literally. Likewise, when a prophet says he sees a sign or a vision — either on earth or in heaven — then we know that sign or vision stands for something real. Our job is to determine what that “something” is from the surrounding text, or from a relevant passage elsewhere in Scripture.
Once a symbol is explained in the text, that explanation cannot be re-interpreted by an expositor to mean something else. Otherwise, the authoritative definition (from God) is voided and we immediately depart into error. This may sound obvious enough, but many expositors ignore this critical guideline and then re-interpret the very definition provided in the passage. The resulting confusion has led to unrecoverable errors.
For example, even though Revelation 17 explicitly says the Seven Heads of the Beast represent seven kings, many expositors skirt that definition and then re-interpret the seven kings to mean seven kingdoms. This one error (by itself) is perhaps the single greatest impediment to solving the mysteries of the Apocalypse. If an explicit definition is provided in the text, we must accept it “as is.” Barring any additional statements within the interpretation itself, we must not change that interpretation or go beyond it:
[Also see Proverbs 30:5-6 and Revelation 22:18-19.]
The number 3 can literally refer to three items on a list (such as the Three Woes of Revelation 8.) But it can also indicate the beginning, middle, and end of a set. For example, Daniel’s “seventy weeks” (in Daniel 9) certainly consist of seventy weeks (specifically, seventy weeks of years.) But the seventy are divided into three groups to indicate the beginning weeks (7), the middle weeks (62), and the final week (1).
Additional examples of this principle include:
The number 7 indicates perfection, or the fact that a certain group or set is complete. This is true even if the group has more than seven components (Deut. 28:25, Ruth 4:15, Pr. 24:16). For example, the seven churches of Revelation are indeed seven literal churches. But they also stand for the complete set of churches that exist from the time of John to the Rapture. They effectively represent tens of thousands of congregations, over a 2000-year period. Consequently, the number 7 expresses: perfection or a complete set.
God is not the author of confusion. Instead, he sets a pattern or an outline, and then adds all the details to that outline in a progressive manner. Line upon line, precept upon precept, until the entire picture has formed — yet always in accordance with the original pattern (Is. 28:10). Once the pattern or outline is set, all subsequent outlines and data must align with the original scheme. Why? Because there must be a fixed point of reference, a grand super-structure, in order to make sense of all the information. This is key.
Indeed, this principle is so foundational to the interpretation of God’s Word that the Almighty presented it in the very first book of the Bible: the book of Genesis. There, in chapter 37, we learn how God told Joseph through two separate dreams that his family would someday bow down to him. This is significant because the symbols in each dream were different, but the message in each case was identical. This lesson was then repeated when God told Pharaoh through two separate dreams that Egypt was about to experience seven years of plenty, followed by seven years of famine (Genesis 41). The symbols in each dream were different, but the message in each case was identical.
The fact is, whenever God establishes an important pattern or principle in Scripture, he often underlines its importance by stating it several times, and in two or more ways. (Consider, for example, the complementary Creation narratives recorded in Genesis 1 and Genesis 2.)
Indeed, anyone who has sat in a classroom knows this is exactly how the best teachers keep their students on-track when conveying difficult concepts: establish an outline first, then add all the facts, concepts, and analogies — but always in accordance with the original outline. This is how the best teachers teach, and it’s exactly how God develops the truths in His Word. Master outline, details, sub-outlines, repeat. If this principle was not in the DNA of God’s prophetic Word, it would be impossible to connect the dots with any reliability. Confusion would reign…and God is not the author of confusion.
There's no such thing as partial credit when it comes to interpreting prophecy. The interpretation is either all right, or it’s all wrong. The details are either all accounted for, or they’re all suspect. That’s because the Word of God is logical, accurate, and complete in all respects, and thus the “lens” or “prism” through which a prophetic passage is interpreted must produce a scenario that’s logical, accurate, and complete in all respects, as well. If an expositor’s lens (that is, his interpretive filter or starting point through which the details are analyzed) can explain four components of a prophecy, but not the fifth, then something is wrong with that lens. Likewise, if an expositor ignores a major clue, or if he stretches the interpretation of that clue just to make it “fit” his theory, then his scenario is inherently flawed. It must be reevaluated, and if necessary, discarded.
Inasmuch as Jesus commanded the humble churches in Asia Minor to study and decipher the prophecies of Revelation, we know that the correct interpretation of those prophecies must be relatively simple. It shouldn’t take a degree in theology or ancient history to explain the various symbols or to grasp their meaning.
For instance, Jesus was able to explain all of the Old Testament prophecies which proved he was the Messiah in less than three hours, as he walked with two of his disciples on the road to Emmaus. (See Luke 24:13-35.)
Similarly, the people who made up the churches of Revelation were simple farmers, laborers, merchants, and craftsmen, not post-graduates of a theological seminary. (Although I’m very glad we have such seminaries!) The original seven congregations scattered around Asia Minor would have been familiar with the Roman emperors, their own national history, the local cults, and the Scriptures, but not much more.
Thus, any analysis that relies on novel translations of the text, or cleverly nuanced scenarios, or long-winded essays, is probably wrong. The text of the Bible is clear and concise, and therefore the explanation of prophecy should be clear and concise, as well. The prophet Daniel, for example, said the proper interpretation of his prophecies would occur as a function of time and a person’s faith in God’s Word, not as a function of academic IQ. (Specifically, Daniel said his prophecies would be understood in the last days by those who were spiritually wise.)
Thus, as we attempt to unlock the mysteries of Daniel and John, a good rule of thumb is to look for the simplest answer that can account for all the details, while still adhering to the biblical text. We shouldn’t have to go very far to find the solution.
[Again, this is not to detract from the inestimable work of those who’ve given us the foundations of modern eschatology. It is simply a way to gauge the validity of any interpretation — including mine — by acknowledging the fact that deciphering prophecy should be a relatively straight-forward proposition. All one needs is a working knowledge of God’s Word (II Tim. 2:15) and a genuine love for Christ (Jn. 16:13).]
Each of the narratives recorded by Daniel and John begins in the time-frame that exists at the moment the prophecy is given. The narratives then proceed from that point into the future; they never look back. This is because prophecy, by its very nature, is not concerned with the past, but with what will happen in the future if people refuse to put away sin and turn to God. The only exception to this rule is when the narrative requires a set-up, and then only briefly.
Thus, Daniel 2 and 7 start their narratives with Babylon, because King Nebuchadnezzar was in power when Daniel received those visions. Daniel 8 starts with a description of the Medo-Persian empire, because the Medes were about to supplant Babylon when that vision was given. Likewise, Revelation 12 begins with the activities of the Roman empire, because that was the empire in power when John received the Apocalypse.
The prophet Daniel taught in verses 2:40 and 7:17 that from the sixth century B.C. until the establishment of God’s kingdom on earth, exactly four empires would rise on the timeline of prophecy:
In Daniel 2 these four empires are represented by the four components of a statue that appeared in a dream to King Nebuchadnezzar of Babylon. They included: a head of gold, arms of silver, a belly and thighs of brass, and legs of iron. (The legs of iron represent phase one of the final empire; the feet of iron and clay represent phase two of the same empire.)
The four prophetic empires appear again in Daniel 7. But in this case they are represented by four vicious animals: a winged lion, a lopsided bear, a four-headed leopard, and a strange beast with ten horns. (The beast itself represents phase one of the final empire; the horns of the beast represent phase two.) In the New Testament, this same “empire count” is repeated. It’s reflected in the four components of a terrifying beast that appears in Revelation 13. The four components include: the body of a leopard, the feet of a bear, the mouth of a lion, and the beast as a whole.
Consequently, as we go forward and attempt to explain the symbology of Daniel and the Apocalypse, we must stay within the framework of exactly four empires — not five, or seven, or eight, as some suggest.
Whereas the prophet Daniel uses several symbols to represent a single entity — for example, in referring to Greece he uses a torso of bronze (v. 2:32), a four-headed leopard (v. 7:6), and a goat with a large horn (v. 8:5) — John the apostle reverses that formula and uses one symbol to represent several entities. For instance, in Revelation 12, the Dragon represents:
In Revelation 13 and 17 the Beast from the Sea represents:
In Revelation 17 and 18 the Whore of Babylon represents a city that is at once:
Traditionally, expositors have tried to peg each of these symbols to a single entity. For example, many commentators insist the Whore of Babylon stands for the Vatican — and only the Vatican. Others believe that the Beast refers to the final kingdom — and nothing but the final kingdom.
However, such rigid interpretations inevitably fail once the remaining details of the prophecy are applied. For example, one look at Revelation 18 tells us the Whore of Babylon, in addition to being a religious capital, also serves as the capital of a global economic empire.
Therefore, interpreting the symbols on a “single-entity” basis is a faulty method of interpretation because it produces a slew of contradictions and disagreements.
On the other hand, if we simply acknowledge that, in the book of Revelation, each symbol or “creature” has two or three different aspects, and allow the context to tell us which aspect is in view, then all the “contradictions” surrounding the identification of these symbols are instantly resolved. Our interpretations suddenly become logical and consistent.
The Bible repeatedly uses four key symbols to signify kings, nations, cities, Satan, the Man of Sin, and Jesus. We should therefore be familiar with these symbols as we go through the relevant prophecies. Here they are for a quick review:
Beast – A godless king, his kingdom, or Satan
[Gen. 3:1; Is. 27:1; Dan. 7:3-26; Rev. 12:3, 13:1, 11]
Horn – An evil king, the military power of that king, or the nation(s) he commands
[Ezek. 29:21; Dan. 7:24, 8:20; Rev. 17:12]
Harlot – A city or nation drenched in false religion
[Jer. 3:6; Is. 1:21; Nahum 3:4; Is. 23:15; Rev. 17:5]
Tree:
[Mt. 24:32 (the “fig tree”); Judges 9:7-15 (“the trees”); Mark 11:13, 20
(the “fig tree”); 2 Kings 19:23 (the “tall cedar trees”)]
[Luke 21:29 (“all the trees”); Rom. 11:16-27 (the “branches”)]
[Jer. 17:8; Job 14:7; Ps. 52:8; Hos. 14:5-8; Is. 11:1]
[Dan. 4:10-12 (Nebuchadnezzar); Judges 9:14-15 (Abimelech); Ezek.
31:3-14 (Asnapper the “Assyrian”)]
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