Hidden messages in Scripture?
by Lita Cosner
Published: 25 August 2011(GMT+10)
Throughout Christian history, people have looked for hidden messages in Scripture.
Sometimes this took the form of allegorical interpretation, where the historical
meaning was secondary to the higher ‘spiritual’ meaning. Sometimes numerology
played into it. Apocalyptic literature has been especially subjected to a ‘magic
decoder ring’ hermeneutic, as people have speculated for 2,000 years who the
Beast is, and when Jesus will return. Any book talking about a ‘hidden message’
in Scripture or a ‘Bible code’ is guaranteed to be a best-seller. Dan
Brown’s The Da Vinci Code was a best-seller because it challenged
the plain meaning of Scripture by introducing a ‘hidden’ element (as
well as his revisionism about the Canon—see the articles under
What about the claims of The Da Vinci Code?).
The first ‘hidden message’ hermeneutic
The first people to claim that there was a message beyond the plain words of Scripture
were the Gnostics. They claimed that there was a higher message in Scripture that
only the enlightened could understand (their name comes from γνῶσις
gnōsis, the Greek word for ‘knowledge’). There is evidence
that some form of proto-gnosticism developed within the lifetime of the apostles—John
especially seemed to fight against a form of gnosticism in his epistles.
The Gnostics denied the
physical resurrection, and depending on the variety, some denied that
God ever really became human. To the extent that Christ still existed
in gnosticism, salvation wasn’t through Him, but through the true knowledge
which enabled people to escape the physical world. Probably to counter some form
of this belief, in John’s first epistle, he adapts his prologue from his Gospel
to reassert the physical nature of Jesus who, he says, “we looked at and touched
with our hands” (1 John 1:1).
‘We must keep to the simple, pure and natural sense of the words, as demanded
by grammar and the use of language created by God among men.’—Martin
Luther
John dismantles the core beliefs of this heresy—Jesus was a physical person,
and the thing from which humanity needs to be saved is sin, not ignorance.
Some scholars think that the proto-Gnostics misused John’s Gospel to develop
their heresy, which included giving new meaning and significance to key terms in
that Gospel; and that John in his epistle is now reclaiming the language they’ve
co-opted in order to argue strongly against their views.
Allegory
This form of interpretation is not usually associated with heresy, as those who
use it do not usually deny the plain meaning of Scripture. Rather, they
assert that it is of secondary importance to the ‘spiritual meaning’
of the text.
As F.F. Bruce noted: “If commentators are not content to confine themselves
to the literal and surface meaning, their symbolic interpretations are likely to
reflect their own mode of thinking rather than the evangelist’s intention.”1 He gives the example of Origen’s
interpretation of the Samaritan woman’s five husbands (John 4:18) as the five senses, “by which the human
soul is governed before it comes to faith in Christ, although elsewhere he [Origen]
takes them to mean the five books of the law, which the Samaritans acknowledged
as canonical.”
When a text’s plain meaning is neglected in favor of an allegorical interpretation,
it can be used to teach practically anything the interpreter wants to use it for.
It also means that important historical questions are overlooked, as in practice
allegory always tends to gloss over difficulties of harmonization, etc. For instance,
if the story of Jesus cleansing the Temple is interpreted allegorically, it makes
no difference whether it happened at the beginning of Jesus’ ministry as in
John, or near the end as in the Synoptics (or, the solution I prefer, if there were
two separate cleansings of the Temple, one at the beginning and one just before
the end).
The important difference between the allegorical interpretations of some of the
early Christian interpreters and various heresies is “the insistence that
all interpretation must conform with ‘the analogy of faith’—this
apostolic expression (Rom. 12:6) being understood of ‘the faith’ in
its objective sense, as the body of accepted church doctrine.”2 In other words, an allegorical interpretation could
not contradict something that was plainly taught in Scripture; for instance,
the Church Fathers would reject as invalid an allegorical interpretation which taught
salvation through works, or which denied the deity of Christ. But other than this
rule, it is hard to tell the heretical allegory from the orthodox.
The primacy of the plain meaning
Some early church fathers taught a plain meaning. For example, in the 4th
century, Basil the Great taught:
“I know the laws of allegory, though less by myself than from the works of
others. There are those truly, who do not admit the common sense of the Scriptures,
for whom water is not water, but some other nature, who see in a plant, in a fish,
what their fancy wishes, who change the nature of reptiles and of wild beasts to
suit their allegories, like the interpreters of dreams who explain visions in sleep
to make them serve their own ends. For me grass is grass; plant, fish, wild beast,
domestic animal, I take all in the literal sense. “For I am not ashamed of
the Gospel” [Rom. 1:16].”3
But others resorted to more and more fanciful allegorizing. It was not until the
late 15th century that Colet and Erasmus broke from tradition and started
teaching the biblical text “in terms of its plain meaning as seen in its historical
context.”4 In the
16th century, Martin Luther insisted: “We must keep to the simple,
pure and natural sense of the words, as demanded by grammar and the use of language
created by God among men.”5
Commenting on Genesis, Luther wrote:
“He [Moses] calls ‘a spade a spade’, i.e. he employs the terms
‘day’ and ‘evening’ without Allegory, just as we customarily
do … we assert that Moses spoke in the literal sense, not allegorically or
figuratively, i.e. that the world, with all its creatures, was created within six
days, as the words read. If we do not comprehend the reason for this, let us remain
pupils and leave the job of teacher to the Holy Spirit.”6
While Catholics were the first to realize that Scripture must be interpreted by
the plain meaning, it was the Reformation scholars who took the idea to its logical
conclusion with their doctrine of sola scriptura. Scholars have taken the
basic principles of grammatical-historical interpretation and refined them, and
using them we can find out what the author intended, and what would have been communicated
to the original audience given the cultural context.
The ‘magic decoder ring’ of theistic evolution
One of the principles of the Protestant Reformation was that the Bible should be
interpreted in the plainest sense, informed by the context and genre of the passage.
But the method of interpretation employed by theistic evolutionists more closely
parallels allegory. It actually goes further, though, because at least allegory
affirmed the historical meaning of the text, even if it was subsumed beneath the
theological meaning, while theistic evolutionists deny that the first several chapters
of Genesis have any correspondence to events which actually happened. Instead, they
use the ‘magic decoder ring’ of modern science to read into the text
meanings that totally escaped previous generations.
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Symbolism and numerology in Scripture
Everyone realizes that there are some symbolic sections in Scripture—for instance,
Revelation and the Old Testament apocalyptic passages in Ezekiel, Daniel and others
are filled with imagery. That is, what the authors saw in the visions was symbolic.
The visions communicated truth, but not always in a literal way (though they could,
and sometimes did). The New Testament has examples of allegorical parables (such
as the Parable of the Soils, for which Jesus gives an allegorical interpretation),
and Paul interprets Hagar and Sarah allegorically in Galatians—but without
denying the historical nature and content of the accounts.
There are also symbolic numbers in the Bible. Many recognize that the majority of
the numbers in Revelation have symbolic meaning (as is typical in apocalyptic writing),
and numbers such as 7 and 12 in Scripture often have symbolism behind them—the
former representing completeness since Creation Week was 7 days (6 days of creation
plus 1 day of rest) and the latter the twelve tribes of Israel, or sometimes in
the New Testament the twelve apostles. But if a number has a special significance,
that will be plain from the context—sometimes 7 is just 7. And sometimes plain
multiples of a number can have significance; it is possible that the 144,000 in
Revelation (12 x 12 x 1,000) is symbolic of the complete people of God for instance.
But again, such significance based on multiplication or addition must be clear from
the context. To use a ridiculous example, one would not say, “The boy had
5 loaves and 2 fish—this adds up to 7, which is a special number of completeness.”
Bible codes—distraction from the main message
If we believe that there are codes hidden in Scripture, we may become so caught
up in trying to find them that we neglect the plain meaning of Scripture, just as
the allegorical interpretations of Scripture invariably took precedence over the
historical meaning.
It also poses a problem for the doctrine of the perspicuity of Scripture (that Scripture
was written to be intelligible to its contemporary audience). If I discover a new
‘Bible code’, what I’m essentially saying is that I have uncovered
a revelation from God that God’s people couldn’t have known—for
over 3,000 years since the first books of Scripture were written.
If we believe that there are codes hidden in Scripture, we may become so caught
up in trying to find them that we neglect the plain meaning of Scripture
Many of the Bible codes, if applied consistently, give unbiblical messages. For
instance, one of the best-known ‘Bible codes’ can allegedly predict
some future events, but it also says things like “Mohammed is the Messiah”
and “Yeshua is not the Messiah”. Clearly, God would not inspire a code
that contradicts the plain message of Scripture. And it is unclear whether any of
these codes represent phenomena that wouldn’t be apparent in any piece of
literature of sufficient length.
Bible codes have an especially notorious track record when it comes to predicting
end times events. Pretty much every unpopular religious or political figure has
been called the Antichrist at some point, and there is a 2,000-year track record
of wrong predictions for the date of the Second Coming.
Stick to what’s inspired
The doctrine of the sufficiency of Scripture states that God has revealed in Scripture
everything necessary for faith and practice. This by itself should stop wrongheaded
attempts to divine hidden messages in Scripture—we don’t need
them, what’s revealed in the plain words is enough. There’s no need
for ‘magic decoder ring’ hermeneutics; at best, it’s a distraction
from what should be our focus, and at worst, it is directly contradictory to the
plain meaning of the text.
A reader’s commentWouter J., Australia, 24 August 2011
Very good article. As much needed today as in any time of history. I see the problem of allegorical reading on many theological blogs, when dealing with all sort of issues such as universalism, and most of all those who compromise on evolution seem to always be looking for some “deeper” meaning. Very true that most false teachings and deception that the ‘deeper’ meaning approach to find biblical support for doctrines far removed from the teachings of Scripture in Scripture. The recent book by John Walton called “The Lost World of Genesis One” is also relying on this approach and I guess is one of the fallacies in his book. Such as why would some extra meaning of Genesis really make its historical facts non-important?
God bless, keep up the good work. |
Related articles
Further reading
References
- F. F. Bruce, “The History of New Testament Study”
in New Testament Interpretation: Essays in Principles and Methods, I. Howard
Marshall, ed. (Grand Rapids: Eerdmans, 1977), 21–59, p. 23.
Return to text.
- Bruce, ref. 1, p. 28. Return to text.
- Hexaëmeron IX:1. Return to text.
- Bruce ref. 1, p. 30. Return to text.
- Quoted in Bruce, ref. 1, p. 31. Return
to text.
- Martin Luther; in: Pelikan, J., Ed., Luther’s Works,
Lectures on Genesis Chapters 1–5, 1:6, Concordia Publishing
House, St. Louis, 1958. Return to text.
| Ken E. wrote: “I just wanted to drop a note to express my gratitude for the kind of information you supply at the CMI web-site. I love science and find it thrilling to see how it may be used to glorify God and build faith in Him.” Glorify God in His creation.  | | |
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