By: Doc Winter

Doc Winter — Sun, 06 Mar 2011 17:52:16 +0000

Brother Reggie,

It was with interest that I read your correspondence of 2/15 with Nick regarding near-far fulfillment of biblical prophecy. I was involved in a discussion on a forum also at that time and the discussion centered around the same subject. Many see the near / far fulfillment in interpreting prophecy as legitimate, others are somewhat familiar with it and suppose it may be true, while others reject is, as advocating that ALL prophecy must have multiple fulfillments, which, of course, is not so.

The first question I ever sent to you some years ago was concerning this very subject. I related to you that I had begun to study prophecy again and was somewhat stumped as to how to determine which prophecies spoke of a return from Babylon by Israel and which concerned a latter day return. I kept a record of it and the very first sentences and reply you made to me were, “One of the things that must be kept in mind is the unique pattern of Old Testament fulfillment. It is often in the form of a partial first-fruit fulfillment that points on to a greater and more exhaustive fulfillment in the eschaton (i.e., the day of the Lord and the brief time of unequaled tribulation immediately leading up to that day).”

Then there is Nick’s recent question which he posed, “How is it best to simply and clearly show that many OT testament texts may have been spoken a few thousand years ago, even with like-kind-near fulfillments, but with a more complete and ultimate outworking at the end?”

So I think, brother Reggie, that Nick’s question revolves around the same issue that I was interested to better understand when I first sent my question along to you. How does one determine which prophecies intend only a one time fulfillment and which should be seen in the near far pattern of fulfillment, which is unique to much of Old Testament prophecy? And how do we show that simply and clearly? I start out here by offering the thoughts of two authors who definitely recognize the near far pattern of fulfillment as legitimate.

George Eldon Ladd is a famous teacher and author. He went too far in my opinion with the view that the church is the “new spiritual Israel” etc., but I enjoy reading his works. He acknowledges the same type of fulfillment pattern of bible prophecy that we are discussing. He covers this in the introduction to his book A Commentary on the Revelation of John (copyright 1972). He discusses the preterist, historical and idealist view of Revelation then discusses the futurist view. The italicized points of emphasis are mine and are done so as to highlight passages that are relevant to our subject. I acknowledge that my comments overall are somewhat long and if the writing changes sizes, it’s because of copying and pasting. The comments from Ladd begin below.

(BEGIN Quote)

Preterist
Historical
Idealist

Futurist: This method interprets Revelation largely as a prophecy of future events depicted in symbolic terms which lead up to and accompany the end of the world. The futurist view has taken two forms which we may call the moderate and the extreme futurist views. The latter is also known as Dispensationalism. The seven letters are seen as seven successive ages of church history symbolically portrayed. The character of the seven churches depicts the chief characteristics of the seven periods of church history, the last of which will be a period of decline and apostasy (Laodicea). The rapture of John symbolizes the rapture of the church at the end of the age. Chapters 6-18 depict the period of the great tribulation – the last short but terrible period of church history when the Antichrist will all but destroy God’s people. In the dispensational view God’s people are Israel, restored to Jerusalem, protected by a divine sealing (Rev 7:1-8, with a rebuilt temple (Rev 11:1-3), who suffer the wrath of Antichrist. The church is no longer on earth, for it has been caught up to be with the Lord in the air.

A modified futurist view differs from the extreme futurist view at several points. It finds no reason, as does the latter, to distinguish between Israel and the church. The people of God who face fearful persecution are the church. Again, there is no reason to see in the seven letters a forecast of seven ages of church history. There is no internal evidence whatsoever for such an interpretation; there are bona fide letters to seven historical churches. However, this view agrees that the primary purpose of the book is to describe the consummation of God’s redemptive purposes at the end of the age.

The objection again seems valid that if the book is conceived to deal primarily with events which lie in the distant future, its message had little relevance for the first-century churches to which it was addressed. This is an argument which cannot be pressed too far, or else it will empty many of the Old Testament prophecies of any relevance. The prophets spoke not only of contemporary events; they constantly related contemporary historical events to the last great event at the end of history: the Day of the Lord when God will visit his people and establish his kingdom.

This brings us to a characteristic of Old Testament prophecy which is also a characteristic of the Revelation and which solves this problem of distance and relevance. As we have just pointed out, the prophets had two foci in their prophetic perspective: the events of the present and the immediate future and the ultimate eschatological event. These two are held in a dynamic tension often without chronological distinction, for the main purpose of prophecy is not to give a program or chart of the future, but to let the light of the eschatological consummation fall on the present (2Pet 1:19). Thus in Amos’ prophecy the impending historical judgment on Israel at the hands of Assyria was called the Day of the Lord (Amos 5:18, 27), and the eschatological salvation of Israel will also occur in that day (9:11). Isaiah pictured the overthrow of Babylon in apocalyptic colors as though it were the end of the world (Isa 13:1-22). Zephaniah described some (to us) unknown historical visitation as the Day of the Lord which would consume the earth and its inhabitants (Isa 1:2-18) as though with fire (Isa 1:18, 3:8). Joel moved imperceptibly from historical plagues of locust and drought into the eschatological judgments of the Day of the Lord.

In other words, the imminent historical judgment is seen as a type of, or a prelude to, the eschatological judgment. The two are often blended together in apparent disregard for chronology, for the same God who acts in the imminent historical judgment will also act in the final eschatological judgment to further his one redemptive purpose. Thus, Daniel viewed the great eschatological enemy of God’s people as the historical king of Greece (Antiochus Epiphanes of the Seleucid Kingdom – Dan 11:3), who yet took on the coloration of the eschatological Antichrist (Dan 12:36-39) In the same way, our Lord’s Olivet Discourse was concerned with both the historical judgment of Jerusalem at the hands of the Roman armies (Luke 21:20ff.) and the eschatological appearance of Antichrist (Matt 24:15ff.). Rome was a historical forerunner of Antichrist.

Thus, while the Revelation was primarily concerned to assure the churches of Asia of the final eschatological salvation at the end of the age, together with the judgment of the evil world powers, this had immediate relevance to the first century. For the demonic powers which will be manifested at the end in the great tribulation were also to be seen in the historical hatred of Rome for God’s people and the persecution they were to suffer at Rome’s hands.

Therefore, we conclude that the correct method of interpreting the Revelation is a blending of the preterist and futuristic methods. The beast is both Rome and the eschatological Antichrist – and, we might add, any demonic power which the church must face in her entire history. The great tribulation is primarily an eschatological event, but it includes all tribulation which the church may experience at the hands of the world, whether by first century Rome or by later evil powers.

This interpretation is borne out by several objective facts. First: it is the nature of apocalyptic writings to be primarily concerned with the consummation of God’s redemptive purpose and the eschatological end of the age. This is the theme of the Revelation: “Behold, he is coming with the clouds, and every eye will see him”(1:7). Second: it is the nature of apocalyptic symbolism, whether canonical or non-canonical, to refer to events in history leading up to, and associated with, this eschatological consummation. Third: as already noted, the book claims to be a prophecy. We have already seen that the nature of prophecy is to let light shine from the future upon the present.

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Me: I also have read an article on Eli Brayley’s Olivet Discourse website (I recommend olivetdiscourse.com to everyone) and it covers the same subject. The article is by Fred Zaspel and is titled Preterism and Biblical Prophecy. I’m only sharing half of the article because it is the part which is most relevant to our discussion. I sure hope I’m not doing Eli a disservice by sharing half of an article from his fine website instead of urging people to go there and read it instead. I apologize up front if that is the case. But like Ladd, Fred Zaspel’s article covers near far fulfillment of prophecy also. Begin below.

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The Nature of Prophetic Fulfillment
It has long been recognized that Biblical prophecy is normally fulfilled not in a single event but in a series of events which bring the prophecy to it final culmination. Seldom is the answer one-to-one but one-to-one, two, three, four, and so on. In the unfolding of redemptive history the prophecy is seen to take on a wider or more detailed significance.

Older Bible teachers described this as “double” or “dual” fulfillment and as the “near view” and “far view” of prophecy. Interpreters today speak more in terms of sensus plenior, a phrase offered to describe the “fuller sense” seemingly given to certain OT prophecies as they are unfolded in the light of NT revelation. Others would prefer to speak in terms of a “canonical process” which develops more fully and more specifically the original sense and intent of the prophecy. More popularly, interpreters speak of the “now and not yet” aspect of Biblical prophecy, emphasizing that a given prophecy may well come to realization now yet await its fuller manifestation later; its fulfillment is both now and not yet.

Arguments could be made for the precise accuracy of preferable terminology, but our point here is simply to notice that Biblical prophecy normally unfolds in a progressively fulfilling way. In the unfolding of redemptive history the prophecy is seen to take on a wider or more detailed significance.

Yes, there is the occasional one-to-one fulfillment. The Bethlehem prophecy (Mic 5:2) provides one example. But it is generally more complex than this, and examples in the prophetic Word abound. The very first prophecy sets the stage. The Champion promised to defeat the tempter finds initial realization in the earthly ministry of Jesus and His casting out of demons (Mat 12:28). By His casting out of demons, He Himself explains, Satan’s kingdom is invaded and plundered. In Jesus, God has made good on His promise to defeat the tempter. But there is obviously more to it than that. And again Jesus Himself says so. In anticipation of His death He declares, “Now is the prince of this world cast out” (Jn 12:31). Here, in Jesus’ death, Satan loses his head (cf. Heb 2). Here the promise finds its fulfillment. Or does it? Writing to the Roman believers Paul declares that God will “crush Satan under your feet shortly” (Ro 16:20). So we find the promise is fulfilled and “not yet” fulfilled. And of course Revelation 20 fills in the final details with Satan’s bondage in the abyss and then finally being cast into the lake of fire forever. Here, at last, the prophecy is finally and fully fulfilled. Thus we see that the answer to the original promise was not one-to-one. The fulfillment came in a succession of events which brought the promise to its full consummation.

This is the Bible’s first prophecy. And it stands as the pattern of the fulfillment of so many others. Moses’ prophecy of a prophet like him to come (Dt 18:15 ff) surely finds its answer in the long succession of Israel’s prophets (see E. J. Young, My Servants the Prophets). God made good on His promise to provide continued direction for the nation of Israel in her land. But of course the prophecy is fully realized in Christ, the Prophet par-excellence, the Son, the true revelation of God (Heb 1:1 f).

The prophecies of the coming of the Messiah unfold similarly. They may not have known it beforehand, but it is clear that the Messiah’s coming is a two-stage event. There is the first coming and the second. At the first the promise was realized, but not until the second is it consummated.

Indeed, the very promise of salvation is fulfilled “now” in Christ (Rom.5:1) but still awaits the people of God. It is presently realized but “not yet” fully manifested.

Antichrist provides another example. The details of Dan 11 so graphically portray Antiochus Epiphanes that critical scholars insist that “Daniel” wrote after the fact. Of course we deny their conclusion, but the prophecy’s fulfillment in Antiochus is obvious. But then Jesus speaks of this “abomination” as yet future (Mt 24). As does Paul (2 Th 2) and, (so it would seem from the many thematic parallels) John (Rev 13). And so the prophecy is fulfilled and yet is fulfilled again and is to be fulfilled still again, only more fully. But John tells us also that Antichrist “has come” (1Jn 4). He is the false teachers who lead men astray. So Antichrist “has come” and “will come.” He is “now,” and he is “not yet.”

As I say, examples of this abound, even in many of the OT prophecies which are already fulfilled. Prophecies of the destruction of great cities are fulfilled by the ruthless actions of some conqueror, and then again more fully by another.

The same is true in reference to the Kingdom. It came with the coming of Jesus. His Kingdom is “now.” But He also taught us to pray, “Thy Kingdom come” (Mt 6:10). He taught that the Kingdom was future (Mt 7:21; 25:31 ff etc.). Paul and the other NT writers regularly spoke of Christ’s Kingdom as future (e.g., 2 Tim 4:1). The Kingdom, for Jesus and the apostles, was “now and not yet.” Its fulfillment comes in stages.

All of history is in the minds of the Biblical writers divided into two ages this age and the age to come. The age to come is the time of outpouring of Messianic blessing, and in the first coming of Jesus that age dawned. In Christ we are they “upon whom the ends of the ages have come” (1Cor 10:11). Yet while the writer to the Hebrews can speak of this time now as “these last days” (Heb 1:1-2), Paul speaks of “the last days” as still future to him (2Tim 3:1). There is both, the “now” and the “not yet,” a present realization and a future manifestation.

In other words, the prophecy is progressively fulfilled. Nor is it a mere “dual” prophecy. It is rather that the “sooner” realization is of a piece with the full and final manifestation of it. The single prophecy finds a progressive unfolding in stages.

I should not need to belabor the point any longer. This is enough to see that this matter of progressive fulfillment is standard issue in Biblical prophecy. It is not the exception but the rule. And it cannot be ignored. This simply must be borne in mind when seeking to interpret the prophetic Word, lest we take a mere part for the whole. The interpreter must be careful to be comprehensive in his study before announcing “this is that.” Only when the prophecy is “full” is it “fulfilled.”

Due recognition of this principle is vital to accurate interpretation of the prophetic Word. Often it is the case that two sides of a prophetic debate, each with a part of the whole, make as though the whole were their “part.” It’s often so that neither side is wrong in what they are saying, except that they have only one half of the picture. But not until all the parts are together is there the whole. And again, we must not announce fulfillment until we are sure the prophecy has been filled.

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Me: Now, in the spirit of the body doing homework on this subject and drawing from these two articles, let me try and pick out and list examples of near far “sensus plenior” type of fulfillment of prophecy. I will not type out the scripture references themselves so as to save space.

From the introduction by George Eldon Ladd,

1). Amos 5:18-20, 27 – Amos’ prophecy of impending judgment of Israel at the hands of Assyria was called the day of the Lord, and the eschatological last day salvation of Israel will also occur in that day (Amos 9:11). So Amos spoke of a prophecy to be fulfilled in the immediate and near future of Israel but also prophesied of a last day fulfillment. Again, the near and the far are blended, so that a near and partial fulfillment becomes the backdrop against which is cast the ultimate and completer fulfillment in the post-tribulational day of the Lord. It is a phenomenon seen often in many places.

2). Isaiah 13:1-22 – Babylon’s overthrow was presented in apocalyptic terms as though it also was the end of the world or age. Though it was a while before it came, Babylon’s overthrow came in the not so distant future from when Isaiah prophesied but his imagery and words also describe the end of the age. Near far fulfillment again. Is 13:10 describes some of the very same signs in nature that Jesus described as accompanying the end of the age so their exhaustive and complete fulfillment could only occur a couple of millennia after Isaiah foretold them. See also Matt 24:29, Mark 13:24-25, Luke 21:25.

You’ve also shared with us Brother Reggie that the chapters in Isaiah 13-18 and maybe a little onward from there are known as Isaiah’s “mini-apocalypse” which spoke of judgment on the nations of that time but are also a type of the eschatological last days judgment on the nations. They were fulfilled then but would be completely fulfilled in the far distant future.

3). Isaiah 24 – it speaks of judgment on the earth but also speaks of a day when signs in nature are seen that accompany judgment- verse 23. Again, these are the same signs Jesus spoke of as accompanying the end of the age and his return (see above).

4). Zeph 1:1-18, 3:8 – Zephaniah described a historical visitation as the Day of the Lord which would consume the whole earth. He prophesied of then yet spoke of last day eschatological events in the same prophecy without chronological distinction or giving notice that there was a length of time between the immediate and the distant fulfillment.

5). Joel 1:15, 2:1,11, 2:31 – really throughout the whole book of Joel he moves imperceptibly from historical plagues of locus and drought into the eschatological judgments on the Day of the Lord. Like Ladd wrote, without apparent disregard for any chronological distinction, Joel wrote of contemporary historical events yet historical events that would only find their exhaustive fulfillment in the last day judgments that would fall on the entire world. In the words of Ladd, “the imminent historical judgment is seen as a type of, or a prelude to, the eschatological judgment.”

6). Luke 21:20 – Jesus spoke of the coming desolation of Jerusalem. It was obviously fulfilled in 70 A.D. but only partially. As you have pointed out Brother Reggie, we have come full circle. Jerusalem is again surrounded by hostile armies intent on its destruction and that sentiment is only going to increase. The original prophecy of Jesus regarding the destruction of Jerusalem can only find its final and exhaustive fulfillment within the framework of the events that precede and accompany the eschatological Day of the Lord.

7). Daniel’s prophecies and Antiochus Epiphanes etc. In Ladd’s introduction to Revelation I cited at the beginning above, one of the scripture references he cited is Dan 12:36-39. This is obviously a mistake or a book misprint because Dan 12:36-39 doesn’t exist. It’s probable that what he was referring to was Dan 11:36-39 and the printers of the book probably got it wrong. This doesn’t take away from his main point though. But this scripture (Daniel 11:36-39) and Dan 11:3 that Ladd used were fulfilled in Antiochus Epiphanes the Grecian king of the Seleucid Empire but yet spoke of the eschatological Antichrist. Also, the prophecies in Daniel that refer to the one who performs the abomination of desolation (Daniel 9:24-27 – *verse 27) were fulfilled in Antiochus Epiphanes but yet also spoke of the eschatological Antichrist showing the pattern of near far fulfillment.

In the same way, the people in Judea fleeing from the Roman armies also spoke of a day when those in Judea will flee from a wrathful Antichrist after he has performed the abomination of desolation – Matt 24:15-21, Mk 13:14-19.

Now, From the Fred Zaspel article: Instead of writing my own summary I’ll just paste the words Zaspel wrote to illustrate his point. The size of the writing may change here again but bear with me.

8). Gen 3:15 – “And I will put enmity between you and the woman, and between your seen and her seed; He shall bruise you on the head, and you shall bruise him on the heel.” The very first prophecy sets the stage. The Champion promised to defeat the tempter finds initial realization in the earthly ministry of Jesus and His casting out of demons (Mt 12:28). By His casting out of demons, He Himself explains, Satan’s kingdom is invaded and plundered. In Jesus God has made good on His promise to defeat the tempter. But there is obviously more to it than that. And again Jesus Himself says so. In anticipation of His death He declares, “Now is the prince of this world cast out” (Jn 12:31). Here, in Jesus’ death, Satan loses his head (cf. Heb.2). Here the promise finds its fulfillment. Or does it? Writing to the Roman believers Paul declares that God will “crush Satan under your feet shortly” (Ro 16:20). So we find the promise is fulfilled and “not yet” fulfilled. And of course Revelation 20 fills in the final details with Satan’s bondage in the abyss and then finally being cast into the lake of fire forever. Here, at last, the prophecy is finally and fully fulfilled. Thus we see that answer to the original promise was not one-to-one. The fulfillment came in a succession of events which brought the promise to its full consummation.

This is the Bible’s first prophecy. And it stands as the pattern of the fulfillment of so many others.

9.) Dt 18:15 – “The Lord your God will raise up for you a prophet like me from among you, from your countrymen, you shall listen to Him.” See also Dt 15:18-19.

Moses’ prophecy of a prophet like him to come (Dt 18:15 ff) surely finds its answer in the long succession of Israel’s prophets (see E. J. Young, My Servants the Prophets). God made good on His promise to provide continued direction for the nation of Israel in her land. But of course the prophecy is fully realized in Christ, the Prophet par excellence, the Son, the true revelation of God (Heb 1:1 f).

10). The prophecies of the coming of the Messiah unfold similarly. They may not have known it beforehand, but it is clear that the Messiah’s coming is a two-stage event. There is the first coming and the second. At the first the promise was realized, but not until the second is it consummated. Indeed, the very promise of salvation is fulfilled “now” in Christ (Rom.5:1) but still awaits the people of God. It is presently realized but “not yet” fully manifested.

*Note – Zaspel mentions Antiochus Epiphanes here and the Antichrist, but since I have already mentioned it being addressed by Ladd, I will not give it a number here. Zaspel wrote, “Antichrist provides another example. The details of Dan.11 so graphically portray Antiochus Epiphanes that critical scholars insist that “Daniel” wrote after the fact. Of course we deny their conclusion, but the prophecy’s fulfillment in Antiochus is obvious. But then Jesus speaks of this “abomination” as yet future (Mt 24). As does Paul (2 Thes 2) and, (so it would seem from the many thematic parallels) John (Rev 13). And so the prophecy is fulfilled and yet is fulfilled again and is to be fulfilled still again, only more fully. But John tells us also that Antichrist “has come” (1Jn 4). He is the false teachers who lead men astray. So Antichrist “has come” and “will come.” He is “now,” and he is “not yet.”

11). I say, examples of this abound, even in many of the OT prophecies which are already fulfilled. Prophecies of the destruction of great cities are fulfilled by the ruthless actions of some conqueror, and then again more fully by another.

12). The same is true in reference to the Kingdom. It came with the coming of Jesus. His Kingdom is “now.” But He also taught us to pray, “Thy Kingdom come” (Mat.6:10). He taught that the Kingdom was future (Mt 7:21; 25:31 ff etc.). Paul and the other NT writers regularly spoke of Christ’s Kingdom as future (e.g., 2 Tim 4:1). The Kingdom, for Jesus and the apostles, was “now and not yet.” Its fulfillment comes in stages.

Me: Again, Zaspel concludes this section of his article with, “I should not need to belabor the point any longer. This is enough to see that this matter of progressive fulfillment is standard issue in Biblical prophecy. It is not the exception but the rule. And it cannot be ignored. This simply must be borne in mind when seeking to interpret the prophetic Word, lest we take a mere part for the whole. The interpreter must be careful to be comprehensive in his study before announcing “this is that.” Only when the prophecy is “full” is it “fulfilled.”

Me: Besides the above, I can also think of one passage of scripture that I believe fits the pattern.

13). Jeremiah 23:3-6.

3 – “Then I shall Myself gather the remnant of My flock out of all the countries where I have driven them and shall bring them back to their pasture; and they will be fruitful and multiply.

4 – “I shall also raise up shepherds over them and they will tend them; and they will not be afraid any longer, nor be terrified, nor will any be missing.” declares the Lord.

5 – “Behold, the days are coming,” declares the Lord, “When I shall raise up for David a righteous Branch; and He will reign as king and act wisely and do righteousness and justice in the land.

6 – In His days Judah will be saved, and Israel will dwell securely; and this is the name by which He will be called, The Lord our righteousness.’

It seems to me that Jeremiah was perhaps prophesying of a return from Babylon (verses 3-4) but then, without warning or giving notice of an interruption in chronological sequence, he steps out of his present time and prophesies ahead to a day when Christ is ruling physically in the land of Israel when Judah and Israel are saved and dwelling securely in the land. Then in verse 7 he steps right back into the time or immediate future in which he was living.

So, there are thirteen examples of near far “sensus plenior” type of fulfillment right there Brother Reggie. I’m sure there are others and, as you suggest, trying to find and list all of them would be a good endeavor for us to undertake. I just want to throw this in the common pot as sort of a beginning for us all to try and come up with a more comprehensive list. If people want to get together and try and make a more comprehensive list then count me in. I’ve also looked at the passage in Isaiah 19 Nick spoke of and I don’t see why that couldn’t be included. In summary, if there is any question as to much of biblical prophecy having a near far multiple fulfillment pattern or not then the Bible is full of long recognized evidence that it indeed does! Recognizing this vital principle of interpretation helps give us clarity and insight to the days we are living in and the future destiny of Israel and the role of the church towards that end.

I don’t always get everything right. Any comments, adjustments or corrections to anything I have shared are welcome. Blessings to Brother Eli and his website Olivet Discourse, which looks to be the fruit of considerable labor, also to Nick, and to everyone.

“Doc”

Comments on: The Near-Far Interpretation of Prophecy

By: Doc Winter