Dispensationalist Literalism
A literal interpretation of Scripture is a method to discover the "plain meaning" of a text according to grammatical, historical, and genre contexts. This approach utilises the Historical-Grammatical method, which involves understanding the historical setting, linguistic nuances, and grammatical structures to discern the intended meaning of the text. It also emphasises knowledge of the customs, traditions, and historical events that shaped the worldview of the original audience. While all of these approaches are useful, it does not take into consideration literary tools such as symbolism, metaphor, allegory, or typology. This oversight can lead to misunderstandings of the text's deeper meanings, particularly in genres rich with symbolic language, like apocalyptic literature.
Dispensational Inconsistencies of Literalism in Revelation
A great example of the pitfalls of strict literalism is the dispensationalist claim that Revelation should be interpreted literally. However, this literalism is subjective. The trumpet and bowl judgements are taken to mean that fire will fall from the sky (Rev. 8:7; 16:8) and heavenly bodies will become dark (Rev. 8:12). Yet, the seven-headed beast is interpreted not as a literal animal but as a representation of a secular tyrant (Rev. 13:1), and the whore of Babylon is interpreted as a symbol for corrupt religious systems-Protestant and Catholic groups who support the tyrant (Rev. 17:1-5).
If some symbols in Revelation are acknowledged as metaphors, why must others be taken literally? This is a logical fallacy. This interpretation is applied inconsistently to ensure dispensational claims have Scriptural "backing".The problem with the literal reading of Revelation is that it misses ironies, John's wordplay, and chaisms. Yet, the genre of apocalyptic literature (Revelation) is inherently symbolic and was understood as such by its original audience.
Biblical Examples where Literalism Fails
A common claim to support strict literalism is that "this is how 1st Century Jews would interpret Scripture". Such "literalism" led those Jews to misunderstand Christ’s basic teaching. Scripture itself provides numerous examples where a strict literal interpretation leads to error and misunderstanding.
- Rebuilding the Temple: When Jesus said, "Destroy this temple, and in three days I will raise it up," the Jews replied, "It has taken forty-six years to build this temple, and will you raise it up in three days?" (John 2:19-20). They failed to grasp that He was speaking metaphorically about His body (John 2:21-22).
- Being Born Again: Nicodemus took Jesus' statement about being "born again" literally, asking, "How can a man be born when he is old? Can he enter a second time into his mother's womb?" (John 3:3-4). Jesus was speaking of being spiritually born again/made new.
- Living Water: The Samaritan woman misunderstood Jesus' offer of "living water," thinking He meant physical water (John 4:10-11), while He was referring to the Holy Spirit (John 7:38-39).
- Eating His Flesh: When Jesus spoke of eating His flesh and drinking His blood, many disciples said, "This is a hard saying; who can listen to it?" and some turned back and no longer followed Him (John 6:51-66). They interpreted His words literally rather than spiritually.
The disciples and others took figurative language literally and it resulted in confusion, missing the deeper truths that were being conveyed through metaphor and symbolism.
The Complexity of Scripture
- Perplexing to Angels: "It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you… things into which angels long to look" (1 Pet 1:12).
- Difficult Passages: Peter acknowledges that Paul's letters contain "some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction" (2 Pet 3:15-16).
- Need for Spiritual Maturity: The author of Hebrews notes that his readers need milk, not solid food, because they are unskilled in the word of righteousness (Heb 5:12-14).
- Requirement of Teachers: Paul instructs Timothy to entrust teachings to faithful men who will be able to teach others also (2 Tim 2:2).
Interpretation of Genre
Recognising the genre of a piece of literature is crucial in interpreting meaning. Apocalyptic literature, wisdom literature, poetry, and prophecy each employ different literary devices just as a personal letter to a friend would be written differently to a legal document. Strict literalism fails to account for these genres and can lead to misinterpretation.
Revelation: Apocalyptic Literature
The Book of Revelation is rich in symbolism and was intended to convey truths through vivid imagery that the original readers, familiar with the Old Testament, would have recognised symbolically. The symbolic nature of Revelation is evident within the text itself. For example, Jesus is depicted as a slain Lamb that had seven horns and seven eyes (Rev 5:6), symbolising His sacrificial death, omniscience, and power.
Scholars estimate that Revelation contains over 500 symbolic references within its 404 verses. According to Logos Bible Software there are 413 allusions (indirect but intentional reference to scripture, intended to invoke memory of the scripture) and 175 echoes (verbal parallels that evokes or recalls a scripture) to the Old Testament.
These symbols range from numbers (such as the number seven, which appears frequently) to vivid imagery (like the Lamb, the Beast, and the New Jerusalem). The abundance of symbolism in Revelation underscores its apocalyptic genre, which relies heavily on figurative language to convey spiritual truths and prophetic visions. For example:
- The Seven Seals, Trumpets, and Bowls: Represent comprehensive judgments and divine completeness (Rev 6-16).
- The Beast with Seven Heads and Ten Horns: Symbolises oppressive political powers or empires opposing God's people (Rev 13:1).
- The Woman Clothed with the Sun: Often interpreted as representing Israel or the faithful community (Rev 12:1).
The original audience, familiar with apocalyptic literature and the Old Testament, would have understood these images symbolically rather than literally.
References
- Koester, C. R. (2014). Revelation: A New Translation with Introduction and Commentary. Anchor Yale Bible.
- In-depth commentary on Revelation.
- Beale, G. K. (1999). The Book of Revelation: A Commentary on the Greek Text. Eerdmans Publishing.
- Exegetical analysis of Revelation, focusing on its Greek text and extensive use of Old Testament allusions.
- Mounce, R. H. (1997). The Book of Revelation. The New International Commentary on the New Testament.
- Commentary on Revelation, discussing its apocalyptic genre and theological themes.
- Moyise, S. (1995). The Old Testament in the Book of Revelation. Sheffield Academic Press.
- Explores numerous Old Testament allusions in Revelation and their significance in understanding the book's message.
- Bauckham, R. (1993). The Theology of the Book of Revelation. Cambridge University Press.
- Examines the theological concepts within Revelation.
Scriptures
12. It was revealed to them that they were serving not themselves but you, in the things that have now been announced to you through those who preached the good news to you by the Holy Spirit sent from heaven, things into which angels long to look.
15. And count the patience of our Lord as salvation, just as our beloved brother Paul also wrote to you according to the wisdom given him,
16. as he does in all his letters when he speaks in them of these matters. There are some things in them that are hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other Scriptures.
30. So Philip ran to him and heard him reading Isaiah the prophet and asked, "Do you understand what you are reading?"
31. And he said, "How can I, unless someone guides me?" And he invited Philip to come up and sit with him.
32. Now the passage of the Scripture that he was reading was this: "Like a sheep he was led to the slaughter and like a lamb before its shearer is silent, so he opens not his mouth.
33. In his humiliation justice was denied him. Who can describe his generation? For his life is taken away from the earth."
34. And the eunuch said to Philip, "About whom, I ask you, does the prophet say this, about himself or about someone else?"
35. Then Philip opened his mouth, and beginning with this Scripture he told him the good news about Jesus.
11. About this we have much to say, and it is hard to explain, since you have become dull of hearing.
12. For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food,
13. for everyone who lives on milk is unskilled in the word of righteousness, since he is a child.
14. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil.
2. and what you have heard from me in the presence of many witnesses entrust to faithful men, who will be able to teach others also.
7. desiring to be teachers of the law, without understanding either what they are saying or the things about which they make confident assertions.
20. The Jews then said, "It has taken forty-six years to build this temple, and will you raise it up in three days?"
21. But he was speaking about the temple of his body.
4. Nicodemus said to him, "How can a man be born when he is old? Can he enter a second time into his mother's womb and be born?"
10. Jesus answered her, "If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him, and he would have given you living water."
11. The woman said to him, "Sir, you have nothing to draw water with, and the well is deep. Where do you get that living water?
51. I am the living bread that came down from heaven. If anyone eats of this bread, he will live forever. And the bread that I will give for the life of the world is my flesh."
52. The Jews then disputed among themselves, saying, "How can this man give us his flesh to eat?"