Interpreting the Prophetic Writings

Sabbath School Class—Life as Discovery and Hope

http://ssclassnotes.blogspot.com 

March 14, 2009
Larry R Evans 

Introduction

 Up until now we’ve reviewed the work, authority, integrity and the message of prophets.  The gift of prophecy is not some fancy whim of the Church.  It is God speaking to us and such communication must not be ignored.  To ignore or play down such messages can only be done at our own peril but an important part of listening to God is yet to be reviewed and that is “How are we to interpret or apply the prophetic messages sent by God?”  Scripture, and more specifically prophecy, can be manipulated to say whatever we want it to say.  No doubt you’ve heard a version of the following:  “And Judas went out and hung himself, go thou and do likewise, and whatsoever your hand finds to do, go and do quickly.”  It could be argued that such counsel is biblical but is “biblical” sounding enough?  There are basic guidelines for interpreting Scripture and when these are not followed misleading conclusions can easily be drawn.  Well meaning individuals can draw damaging conclusions for themselves and others and ultimately bring disdain upon all prophecy.  How we go about interpreting prophetic writing is the theme for this week’s study although we will only barely touch upon this important subject.

Reflective Quiz

1.    Exegesis refers to the prophecies in the book of Exodus about Jesus.  False 

When we study the Bible asking ourselves “What did the author intend to say when he or she wrote?” then we begin an investigative process.  When we do this we are trying to get as close to the original meaning as possible. We look for the historical setting with such questions as:  “To whom was it written? Does the original language add insights into why the author used the words or expressions he or she did?  What was happening at the time this was written?  Such investigation is called EXEGESIS.  In other words, we look into the Word and the times and allow that information to speak “out” to us.  This is in contrast to EISEGESIS in which we read “into” the Word meanings we already have which may or may not accurately reflect the historical setting. An example might be when newspapers and TV news commentators are used as interpreters of the Bible without regard to the original intent. 

There is another approach that is appropriate but we can easily step into the dangers of eisegesis if we aren’t careful.  This approach is called the “HOMELETICAL approach”.  Approaching Scripture this way is primarily for the purpose of making applications to meet today’s needs.  It does not do violence to the original intent but in fact often draws principles from the original intent.  Teachings of doctrine, for example, must rest on a foundation of “exegesis” not the “homeletical approach” but exegesis without homeletics often isn’t relevant or helpful.  This might be a bit overstated but I think you see my point. 

An example of the homeletical approach might be the use of Mark 1:14, 15 

“Jesus went into Galilee, proclaiming the good news of God. 15 ‘The time has come,’ he said. ‘The kingdom of God is near. Repent and believe the good news!’ (NIV) 

Jesus was introducing the kingdom of grace at his first coming.  Is the message still relevant?  Certainly so it would be appropriate for us today to call for repentance and to believe the good news.  Doing so is applying it homeletically.  Most of the writings of Ellen White use this approach.  We don’t question her inspiration but we are reminded that her authority is second to the Bible. 

2.    Individuals are given different opportunities to learn of God’s will and they are saved by the knowledge they have or have had to receive.  False  [Rom 2:5-16] 

A wrong “exegesis” can lead to a wrong conclusion.  For example consider Rom 2:6 and 11. 

Rom 2:6

 6 God "will give to each person according to what he has done."  (NIV)

Rom 2:13

13 For it is not those who hear the law who are righteous in God's sight, but it is those who obey the law who will be declared righteous. (NIV) 

If we read these passages without context we could easily draw the conclusion that we are saved by what we do!  “The issue in Romans 2:11-16 is the accountability of Jews and Gentiles, not their salvation.”  (G. Pfandl –SS quarterly, March 8)  Paul is showing that God is no respecter of persons – He doesn’t show favoritism (v.11).  The Jews may have been a chosen people but they also have more for which to be accountable!  They do have an advantage because more knowledge about God has been shared with them but their appointment makes them even more responsible for acting on what they have been taught. Ultimately Paul is saying that Jews and Gentiles are both sinners and the only way either will be saved is not by keeping the law or by having a long lineage of patriarchs.  Rather, they are saved only by  Jesus death on the cross! 

3.    Ellen White teaches that we cannot have the assurance that we are “saved.”  False 

The same rules of exegesis also apply to the writings of Ellen White!  We must find out the context of her statements.  Just recently I received a letter for an honest, truth-seeking individual who is perplexed over what he sees as a lack of salvation assurance taught by the Church in some of its doctrines and I believe in some of the writings of Ellen White.  Perhaps you’ve struggled with some of those issues too. 

Let’s take a look at a few biblical passages first – ones that I use when presenting the Gospel: 

Eph 2:8-10

8 For it is by grace you have been saved, through faith-and this not from yourselves, it is the gift of God- 9 not by works, so that no one can boast. 10 For we are God's workmanship, created in Christ Jesus to do good works, which God prepared in advance for us to do. (NIV) 

Titus 3:3-7

 4 But when the kindness and love of God our Savior appeared, 5 he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, 6 whom he poured out on us generously through Jesus Christ our Savior, 7 so that, having been justified by his grace, we might become heirs having the hope of eternal life. (NIV) 

1 John 5:10-13

 11 And this is the testimony: God has given us eternal life, and this life is in his Son. 12 He who has the Son has life; he who does not have the Son of God does not have life.

13 I write these things to you who believe in the name of the Son of God so that you may know that you have eternal life. (NIV) 

If we read these statements and then read the following from Christ Object Lessons (p 155) questions do arise that could easily lead to rejecting either Ellen White, the SDA Church or both.  Note the following:

“. . . those who accept the Saviour, however sincere their conversion, should never be taught to say or to feel that they are saved.”  At first glance does that take away your assurance!  It could. However, as with Paul in Romans 2 we could easily draw wrong conclusions if we don’t do good exegesis.  When we study the context we see that she is speaking of Peter whose fall “was not instantaneous, but gradual.”  The page before she says, “There is nothing so offensive to God or so dangerous to the human soul as pride and self-sufficiency.  Of all sins it is the most hopeless, the most incurable.” (p. 154).  Ellen White’s point is not that we should not have assurance but rather she is speaking against the unbiblical teaching of “once saved always saved.”  The fall away from grace is often gradual but it can be real nevertheless. 

Note what she says in the  Review and Herald, Sept. 3, 1889 (see also Christ Our Righteousness, by A.G. Daniels, p. 54) 

“If Satan can succeed in leading man to place value upon his own works as works of merit and righteousness, he knows that he can overcome him by his temptations, and make him his victim and prey.  Lift up Jesus before trhe people.  Strike the doorposts with the blood of Calvary’s Lamb, and you are safe.” 

Here are four basic rules of interpretation whenever you read either the Bible or the writings of Ellen White: 

1.    Consider the historical context.

2.    Consider the immediate context.

3.    Study the larger context.

4.    Look for principles.

 

Keep this principle ever before you as you study: 

A TEXT WITHOUT CONTEXT IS A PRETEXT. 

4.    James and Paul are quite similar except that Paul says we are saved by grace and James says we are saved by works plus faith.    False   [Eph. 2:8,9; James 2:14-26] 

If we are not careful we can easily pit one inspired writer against another because of faulty assumptions or poor exegesis.  The comparison of James and Paul is a case in point.

 Eph 2:8-10

8 For it is by grace you have been saved, through faith-and this not from yourselves, it is the gift of God- 9 not by works, so that no one can boast. (NIV) 

James 2:14-17

14 What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save him? 15 Suppose a brother or sister is without clothes and daily food. 16 If one of you says to him, "Go, I wish you well; keep warm and well fed," but does nothing about his physical needs, what good is it? 17 In the same way, faith by itself, if it is not accompanied by action, is dead. (NIV) 

The following statement from our Sabbath School quarterly, March 12, summarizes this nicely. 

“When we look at the large context in Scripture, what other passages have to say on the topic, we discover that James is not arguing for good works as a requirement for salvation.  Rather, he insists that there are two kinds of faith, one valid and the other invalid.  Paul speaks about the valid faith that is followed by good deeds.” (see Eph 2:10) “James refers to the invalid faith that stops at the intellectual level, faith that is mere mental assent.” (see Jas 2:19).

  “Paul uses the example of Abraham to show that we are justified on the basis of valid, or real, faith.  James shows that Abraham’s faith was real because it produced good works (obedience).  Therefore, we do not need anything but faith, valid faith, to be saved, and our behavior will show if our faith is valid or not.” 

Concluding Reflections 

“How” we think is often as important as “what” we think.  How we go about study of Scripture or even the writings of Ellen White is critical.  It can shape our understanding of the message God is trying to share with us. Whatever approach we take, we must remember that our foremost goal is not study or even exegesis but to hear God’s voice speaking to us as clearly as possible.