(Continued: Chapter I-How to Interpret Prophecy)

But suppose the plain, literal, meaning does not make common sense. In that event one may be assured that, since the Scriptures do not make nonsense, a figurative or metaphorical sense is intended. Then one is to interpret such a passage in the light of the usage found in parallel cases.

Almost every word in all languages has not only a literal, primary, original meaning, but also derived connotations. For instance, in an unabridged dictionary, some English words have as high as twenty-six meanings listed. Whenever the literal sense of a given word does not fit in with the facts of the connections, one is to select that definition which is in perfect accord with them. But in every instance, one is to take the primary, ordinary, usual, literal meaning if possible.

An abridged statement of this most important rule is "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 context indicate clearly otherwise." This rule assumes that all truth harmonizes and that there are no discrepancies between accurate statements of facts. This maxim reads in its unabridged form: "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." If anyone follows this criterion, in the spirit and letter of the principle, he can never go wrong. On the other hand, if he fails to follow it, he can never be right. (The reader will do well to memorize and master this rule in order that he may be governed thereby in all his study of the Word.) This principle is true, as it applies not only to the Bible, but also to any document or oral conversation regarding any subject.

Another principle for which one finds many applications is the law of double reference, or the manifold fulfillment of prophecy. The prophets constantly speak of a local or current event and then, without giving any intimation of a change of scenery, begin to describe a more remote and a greater one, which by far transcends the situation that gives rise to the prediction. This principle might be illustrated by a stereopticon which gives the dissolving effect. One picture is thrown upon the screen. Presently it begins to fade, and at the same time the dim outlines of another begin to appear. By the time the first has faded, the second is in full view. The prophets often blend a prediction relating to the first coming of Christ with one foretelling the Second Advent. In such presentations the entire Christian Dispensation is passed over.

One must master this rule if he is to understand the messages of the prophets.

A principle which obtains throughout the prophetic Word is that which is known by Bible students as the law of recurrence. After making a statement relative to something in the future, the prophets give a fuller discussion, covering the same ground, but laying the emphasis in a different place. The second presentation is supplemental to the first. It, therefore, clarifies the picture.

As an illustration of this principle, see Genesis, chapters 1 and 2. Chapter 1 is a synopsis of the work of the six days of reconstruction. In Chapter 2, however, the Holy Spirit gives a second discussion, especially regarding the creation of man. The first account relative to this miracle is found in Genesis 1:26-31. In Genesis 2:7-25 is a second and a fuller description together with a record of his residence in the Garden of Eden. These two accounts are not to be explained upon the basis advanced by the destructive critics—that they came from two sources and are, therefore, contradictory—but upon the sound, fundamental principle of the law of recurrence.

Another illustration of this important law is found in Ezekiel, chapters 38 and 39, which foretell the invasion of the Holy Land by the nations constituting the great northeastern confederacy. (For a full discussion of this important and timely theme, see When Gog's Armies Meet the Almighty, by David L. Cooper.) In chapter 38 the Prophet gives the full description of this stupendous world-changing event. He presents the general outline of the incidents that will at that time take place. In chapter 39:1-16 he simply covers the same ground, speaking of the identical affairs, but laying emphasis on different events. One must recognize that this duplicate account, given according to the principle of the law of recurrence, is but a second view of the one prediction.

In Revelation, chapters 17,18, and 19, John follows this same law. In chapter 16 he outlines events as they occur during the second half of the Tribulation. That period ends at the close of chapter 16, but in chapter 17 the Prophet goes back to the beginning of this second half and speaks of the overthrow of Babylon the harlot. The facts of this chapter show that this interpretation is correct. Chapter 18 speaks of the literal city of Babylon, which is destroyed at the end of the Tribulation. In chapter 19 is an account of the marriage supper of the Lamb and Christ's coming all the way to earth at the conclusion of the Tribulation. Thus when John pens these three chapters, after giving the outline of the second half of the Tribulation in chapter 16, he is simply following the law of recurrence.

This principle is a most important law which finds many applications throughout the Scriptures. The Bible student should master this principle to the extent that he can recognize an application of it whenever he comes across it.

A person wishing to become proficient in the interpretation of prophecy should procure a good standard work on Biblical hermeneutics. He should study such a work with an open mind, seeking to know and to do the will of God.