Symbols and Reality E-Book

Leland Ryken

• Herausgeber: Lexham Press
• Kategorie: Religion und Spiritualität
• Serie: Reading the Bible as Literature
• Sprache: Englisch

Seitenzahl: 158

Veröffentlichungsjahr: 2021

Beschreibung

This is the fifth of a six-volume series called Reading the Bible as Literature. In this volume, the author not only explores the intersection of the Bible and literature, but he also shows pastors, students, and teachers of the Bible how to appreciate the craftsmanship of visionary literature and prophetic oracles and how to interpret them correctly. Dr. Ryken goes one step further than merely explaining the genre by including exercises to help students master this rich literary treasure. Speaking of the entire series, Ryken says, "The niche that these volumes are designed to fill is the literary approach to the Bible. This has been my scholarly passion for nearly half a century. It is my belief that a literary approach to the Bible is the common reader's friend, in contract to the more specialized types of scholarship on the Bible."

Leseprobe

READING THE BIBLE AS LITERATURE

Symbols and Reality

A GUIDED STUDY OF PROPHECY, APOCALYPSE, AND VISIONARY LITERATURE

LELAND RYKEN

Symbols and Reality: A Guided Study of Prophecy, Apocalypse, and Visionary Literature

© 2016 by Leland Ryken

Lexham Press, 1313 Commercial St., Bellingham, WA 98225

LexhamPress.com

First edition by Weaver Book Company.

All rights reserved. You may use brief quotations from this resource in presentations, articles, and books. For all other uses, please write Lexham Press for permission. Email us at [email protected].

All Scripture quotations, unless otherwise indicated, are from the Holy Bible, English Standard Version (ESV), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture quotations marked NLT are from the Holy Bible, New Living Translation, copyright © 1996, 2004, 2007 by Tyndale House Foundation. Used by permission of Tyndale House Publishers, Inc., Carol Stream, Illinois 60188. All rights reserved.

Print ISBN 9781683591627

Digital ISBN 9781683591634

Cover design: Frank Gutbrod

Contents

Series Preface

Introduction

1.Defining Prophecy, Apocalypse, and Visionary Literature

2.Prophetic Oracles

3.Additional Prophetic Forms:Vision, Narrative, Symbolic Action, Taunt, Messianic Prophecy, and Colloquy

4.Satire

5.Visionary Literature

6.Poetry, Image, and Symbol

7.Apocalypse

8.A Miscellany of Prophetic and Apocalyptic Forms

9.Structure and Organization of Prophetic and Apocalyptic Literature

Series Preface

This series is part of the mission of the publisher to equip Christians to understand and teach the Bible effectively by giving them reliable tools for handling the biblical text. Within that landscape, the niche that my volumes are designed to fill is the literary approach to the Bible. This has been my scholarly passion for nearly half a century. It is my belief that a literary approach to the Bible is the common reader’s friend, in contrast to more specialized types of scholarship on the Bible.

Nonetheless, the literary approach to the Bible needs to be defended against legitimate fears by evangelical Christians, and through the years I have not scorned to clear the territory of misconceptions as part of my defense of a literary analysis of the Bible. In kernel form, my message has been this:

1.To view the Bible as literature is not a suspect modern idea, nor does it need to imply theological liberalism. The idea of the Bible as literature began with the writers of the Bible, who display literary qualities in their writings and who refer with technical precision to a wide range of literary genres such as psalm, proverb, parable, apocalypse, and many more.

2.Although fiction is a common trait of literature, it is not an essential feature of it. A work of literature can be replete with literary technique and artifice while remaining historically factual.

3.To approach the Bible as literature need not be characterized by viewing the Bible only as literature, any more than reading it as history requires us to see only the history of the Bible.

4.When we see literary qualities in the Bible we are not attempting to bring the Bible down to the level of ordinary literature; it is simply an objective statement about the inherent nature of the Bible. The Bible can be trusted to reveal its extraordinary qualities if we approach it with ordinary methods of literary analysis.

To sum up, it would be tragic if we allowed ourselves to be deprived of literary methods of analyzing the Bible by claims that are fallacies.

What, then, does it mean to approach the Bible as literature? A literary study of the Bible should begin where any other approach begins—by accepting as true all that the biblical writers claim about their book. These claims include its inspiration and superintendence by God, its infallibility, its historical truthfulness, its unique power to infiltrate people’s lives, and its supreme authority.

With that as a foundation, a literary approach to the Bible is characterized by the following traits:

1.A literary approach acknowledges that the Bible comes to us in a predominantly literary format. In the words of C. S. Lewis, “There is a … sense in which the Bible, since it is after all literature, cannot properly be read except as literature; and the different parts of it as the different sorts of literature they are.”1 The overall format of the Bible is that of an anthology of literature.

2.In keeping with that, a literary approach identifies the genres and other literary forms of the Bible and analyzes individual texts in keeping with those forms. An awareness of literary genres and forms programs how we analyze a biblical text and opens doors into a text that would otherwise remain closed.

3.A literary approach begins with the premise that a work of literature embodies universal human experience. Such truthfulness to human experience is complementary to the tendency of traditional approaches to the Bible to mainly see ideas in it. A literary approach corrects a commonly held fallacy that the Bible is a theology book with proof texts attached.

4.A literary approach to the Bible is ready to grant value to the biblical authors’ skill with language and literary technique, seeing these as an added avenue to our enjoyment of the Bible.

5.A literary approach to the Bible takes its humble place alongside the two other main approaches—the theological and the historical. These three domains are established by the biblical writers themselves, who usually combine all three elements in their writings. However, in terms of space, the Bible is a predominantly literary book. Usually the historical and theological material is packaged in literary form.

These traits and methods of literary analysis govern the content of my series of guided studies to the genres of the Bible.

Although individual books in my series are organized by the leading literary genres that appear in the Bible, I need to highlight that all of these genres have certain traits in common. Literature itself, en masse, makes up a homogenous whole. In fact, we can speak of literature as a genre (the title of the opening chapter of a book titled Kinds of Literature).2 The traits that make up literature as a genre will simply be assumed in the volumes in this series. They include the following: universal, recognizable human experience concretely embodied as the subject matter; the packaging of this subject matter in distinctly literary genres; the authors’ use of special resources of language that set their writing apart from everyday expository discourse; and stylistic excellence and other forms of artistry that are part of the beauty of a work of literature.

What are the advantages that come from applying the methods of literary analysis? In brief, they are as follows: an improved method of interacting with biblical texts in terms of the type of writing that they are; doing justice to the specificity of texts (again because the approach is tailored to the genres of a text); ability to see unifying patterns in a text; relating texts to everyday human experience; and enjoyment of the artistic skill of biblical authors.

Summary

A book needs to be read in keeping with its author’s intention. We can see from the Bible itself that it is a thoroughly literary book. God superintended its authors to write a very (though not wholly) literary book. To pay adequate attention to the literary qualities of the Bible not only helps to unlock the meanings of the Bible; it is also a way of honoring the literary intentions of its authors. Surely biblical authors regarded everything that they put into their writing as important. We also need to regard those things as important.

Introduction

For multiple reasons, the parts of the Bible covered in this guide are the most difficult ones to read and understand. The first step in mastering the prophetic and apocalyptic parts of the Bible is to acknowledge the difficulties posed by them. Once we understand the nature of the difficulties, we are in a position to find solutions. This introduction covers three topics: facing the fact that these biblical genres are difficult; analyzing what makes these forms difficult; and learning how we can feel confident in mastering these parts of the Bible.

Admitting That We Feel Intimidated

Before we can determine why the prophetic and apocalyptic parts of the Bible are intimidating to us, we need to have the forthrightness to acknowledge that they are problematical. No statistical data exists to prove this, so I simply pose the following questions:

•In the past two years, have you chosen Jeremiah, Ezekiel, or Revelation for your daily devotional reading?

•When you choose a prophetic or apocalyptic book for daily devotions, do you stick with it to the end?

•Have you heard a sermon series based on these parts of the Bible in the past two years?

•If you were asked to teach a six-week session to a Sunday school class, would you choose to teach part of Jeremiah or Zechariah?

I am going to hazard the guess that the number of people who answered yes to those questions is so few as to be statistically insignificant. By contrast, I think it likely that other parts of the Bible are regularly used in the ways I have named in my questions.

No one should feel guilty about finding the prophetic and apocalyptic parts of the Bible difficult. They are as they are. Nor is anything positive gained by denying that we lack confidence in dealing with these books in the Bible. Acknowledging our perplexity about the prophetic, apocalyptic, and visionary parts of the Bible is the starting point for making them an open book instead of a closed book.

Obstacles

All we need to do to identify the difficulty that we face with prophetic and apocalyptic parts of the Bible is to browse them for half an hour. If we dip into a representative range (not limiting ourselves to just one biblical book), we find the following difficulties.

Abundance of Obscure Geographic Place Names

The Old Testament prophetic books are filled with references to nations and cities of the ancient world that are unfamiliar to us. Even if we look up the information about them in a study Bible or commentary, the names remain mere names and nothing specific. Here is an example:

Therefore I wail for Moab;

I cry out for all Moab,

for the men of Kir-hareseth I mourn.

More than for Jazer I weep for you,

O vine of Sibmah! (Jer. 48:31–32)

Many of the Old Testament prophecies are directed to nations and groups such as those in the quoted passage. It is simply part of prophetic discourse. The problem is that modern readers find the references unintelligible or mere abstractions.

Obscurity

The enigmatic place names are a specific manifestation of a more general obscurity that frequently confronts us in the prophetic and apocalyptic parts of the Bible. Creating disorientation seems to have been part of the strategy of the prophets and writers of apocalypse, perhaps as a way of shaking people out of their complacency and inattentiveness. Here is an example:

The oracle concerning Dumah.

One is calling to me from Seir,

“Watchman, what time of the night?

Watchman, what time of the night?”

The watchman says:

“Morning comes, and also the night.

If you will inquire, inquire;

come back again.” (Isa. 21:11–12)

The obvious question is, What does this mean? It is no wonder that we often find ourselves bewildered and therefore intimidated by prophetic discourse.

Topicality

Much prophetic discourse is rooted in specific conditions. Literary scholars speak of “topicality” in regard to this, meaning that the passage under consideration makes references to topics or situations that existed in the prophet’s time and would have been understood by people living then but not by people living now. The term “topicality” implies that such references to contemporary events pose a problem for modern readers, and in fact literary scholars often speak of excessive topicality as characterizing certain genres such as satire. An informal rule of thumb is that if a detail in a passage requires a footnote to explain it for modern readers, the passage falls under the rubric of being topical. Here is an example:

Ah, land of whirring wings

that is beyond the rivers of Cush,

which sends ambassadors by the sea,

in vessels of papyrus on the waters! (Isa. 18:1–2)

Some nation has been doing something noteworthy. Probably people living at the time knew who and what made up the story, but for us it is a head-scratcher.

Poetry and Symbolism

Not all poetry and symbolism is difficult and obscure, but much of it in prophetic and apocalyptic discourse is elusive and difficult. Consider this example:

“Behold, the days are coming,” declares the LORD,

“when the plowman shall overtake the reaper

and the treader of grapes him who sows the seed;

the mountains shall drip sweet wine,

and all the hills shall flow with it.” (Amos 9:13)

It is obvious that these things cannot happen literally, so what do they mean figuratively? What does it mean that the plowman will overtake the reaper? How can mountains drip with wine, and what reality does the figurative statement delineate?

Code Language

The claim that vast parts of the Bible are a code language that needs to be cracked is something that I resist. But there is one genre where I think the concept is valid, namely, apocalyptic writing. It seems likely that some of the details in the book of Revelation that baffle us had an understood meaning at the time. The book of Revelation may even have been what we know as underground literature that criticized the tyrannical and anti-Christian Roman Empire in a concealed way. The extended lament over the fall of Babylon in Revelation 18 is an example. This communal entity, personified as a woman, is portrayed as a worldwide empire and mercantile success. The nation of Babylon had been off the historical stage for centuries, so it seems plausible that “Babylon” is John’s code language for “Rome.”

Repetitiousness

The two dominant modes in prophecy are the oracle of judgment and the oracle of redemption. The recurrent unit in apocalyptic literature is the vision of either calamity and woe or redemption and heavenly bliss. In the prophetic and apocalyptic books we get huge blocks of one or another of these, as anyone who has read these books through one chapter per day can testify. A given day’s reading seems like “more of the same,” and a law of diminishing return sets in.

Uncertainty about the Referent

The word “referent” in this context means the reality that is being referred to. Some of the categories I have discussed above are bifocal, by which I mean that the surface of the biblical text stands for or is a picture of something else. Double meaning is a basic method of operation in prophetic and apocalyptic discourse. For example, in the portrait of Christ in Revelation 1:12–16, such details as a long robe and white hair and a sharp sword coming out of his mouth obviously stand for something else. In Amos, the prediction that the mountains will drip with wine symbolizes something other than a literal picture. As we assimilate such passages, we naturally search for the referent—the thing to which the surface details point. Left to our own devices, we often struggle, and even the experts often do not agree on their interpretations. It is no wonder that prophetic and apocalyptic books intimidate us as we face the need to identify the referent of the surface details.

The Problem of Prophetic and Apocalyptic Time

As an extension of the problem of finding the referent, it is often a toss-up as we seek to determine the time that is in view in a prophetic or apocalyptic passage. Here is an example:

On that day there shall be a fountain opened for the house of David and the inhabitants of Jerusalem, to cleanse them from sin and uncleanness. (Zech. 13:1)

Is this a picture of the imminent future, namely, the return of a remnant from Babylonian captivity to resettle Jerusalem? Is the prophet Zechariah looking forward six hundred years to the incarnation of Jesus and the blessings that this brought permanently into the world? Is this an apocalyptic vision of the New Jerusalem of the millennium and eternity? Might all of these be simultaneously in view?

Wondering What the Relevance Is

Many of the events described and predicted in the Old Testament prophetic books happened centuries and millennia ago. For example, Isaiah 14 consists of oracles predicting the destruction of Babylon, Assyria, and Philistia. The prophecies were fulfilled soon after Isaiah declared them. What relevance and edification are there for us in these chapters from ancient history? The second half of the book of Daniel contains visions of a succession of world empires that came and went. How does that help us with daily living?

Taking Stock of the Difficulties

The foregoing discussion of difficulties posed by prophetic and apocalyptic writing serves several functions. First, the traits I have listed as difficulties are at the same time an introduction to leading features of prophetic and apocalyptic literature. I have made a substantial start to providing an account of the literary forms covered in this guide.

Second, to name something is partly to master it. If counselors can get clients to talk about their fears and anxieties, that very naming of the foe is the first step to conquering it. Something similar is true in regard to the difficulties that we feel in regard to prophetic and apocalyptic literature.

Third, we can undertake our journey toward mastering these biblical forms with confidence that God wants us to enjoy and understand the prophetic and apocalyptic books in the Bible. The very fact that this material appears in the Bible proves that. We have all the incentive we need for tackling the prophecies and visions of the Bible with zest and expectation. If they matter to God (as evidenced by their being in the Bible), they need to matter to us. The very fact that these forms occupy such a major share of the Bible adds to our incentive. These are major biblical genres and therefore important to us.

Fourth, I would not have written this guide if I were not confident that solutions exist to the problems posed by prophetic and apocalyptic literature. Every literary form has its identifiable traits and accompanying rules for interpretation. All we need is a guide through the territory.

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Defining Prophecy, Apocalypse, and Visionary Literature

T