Near/Far Fulfilment of Prophecy

[Cyberseeker]

Ive just been reading George E. Ladd who was a well known end-times teacher back in the 70's. His explanation is very good, so I thought I might post it up. Perhaps it will be of interest to some here.

Near/Far fulfillment of prophecy (sometimes called, 'double fulfillment') happens when an event takes place some time after its prediction, then a fulfillment happens again, usually expanding on the former fulfillment, or including an aspect that is still waiting. In both cases the fulfillment(s) are clearly recognisable to the era concerned.

A good example is the virgin birth in Ahaz’s time, (Isaiah 7:14, 8:3) then in a greater way with Mary some 700 years later. (Matt. 1:22-23)

Why is it important? Well, when we realise that prophecy can be graduated over more than one event it satisfies the prophetic description without forcing us to choose between the extremes of Futurism and Preterism. Anyway, here is what Ladd has to say:

The prophets had two foci in their prophetic perspective: the events of 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.

George Eldon Ladd: A Commentary on the Revelation of John Intro – p 12-14. William B. Erdmans Publishing Company, Grand Rapids, Michigan. Copyright 1972.

 

[Eugene]

Are you saying that the following event prophesied in Isaiah referred to someone in that day being being born of a virgin, and called Emmanuel also?
Isa 7:14 Therefore the Lord himself shall give you a sign; Behold, a virgin shall conceive, and bear a son, and shall call his name Immanuel.
Mat 1:23 Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel, which being interpreted is, God with us.

 

[Corn Pop]

The day i failed was the day i started following man.