Prophecy Teachers
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Of course, a great example is Galatians 4:24
In his defense of justification by faith, Paul uses an Old Testament story from the life of Abraham to review what he had already declared about contrasts between the Mosaic Law and grace:
21 Tell me, you who want to be under law, do you not listen to the law?
22 For it is written that Abraham had two sons, one by the bondwoman and one by the free woman.
23 But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise.
24 This is allegorically speaking, for these women are two covenants: one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar.
25 Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children.
26 But the Jerusalem above is free; she is our mother.
27 For it is written,
“REJOICE, BARREN WOMAN WHO DOES NOT BEAR;
BREAK FORTH AND SHOUT, YOU WHO ARE NOT IN LABOR;
FOR MORE NUMEROUS ARE THE CHILDREN OF THE DESOLATE
THAN OF THE ONE WHO HAS A HUSBAND.”
28 And you brethren, like Isaac, are children of promise.
29 But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also.
30 But what does the Scripture say?
“CAST OUT THE BONDWOMAN AND HER SON,
FOR THE SON OF THE BONDWOMAN SHALL NOT BE AN HEIR WITH THE SON OF THE FREE WOMAN.”
31 So then, brethren, we are not children of a bondwoman, but of the free woman. -Galatians 4:21-31
Did you catch it? Verse 24 tells us he is using a figure of speech. "This is allegorically speaking".
The reason he goes out of his way to mention this is because allegory is not the default of communication.
In order to emphasize the contrast between Law and grace Paul used the historical events above as an allegory. He treated those two mothers figuratively (ἀλληγορούμενα; allēgoroumena). He did not in any sense deny the literal meaning of the story of Abraham, but he declared that that story, especially the matters relating to the conception of the two sons, had an additional meaning. Thus he compared the narrative to the conflict between Judaism and Christianity.
In his defense of justification by faith, Paul uses an Old Testament story from the life of Abraham to review what he had already declared about contrasts between the Mosaic Law and grace:
21 Tell me, you who want to be under law, do you not listen to the law?
22 For it is written that Abraham had two sons, one by the bondwoman and one by the free woman.
23 But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise.
24 This is allegorically speaking, for these women are two covenants: one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar.
25 Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children.
26 But the Jerusalem above is free; she is our mother.
27 For it is written,
“REJOICE, BARREN WOMAN WHO DOES NOT BEAR;
BREAK FORTH AND SHOUT, YOU WHO ARE NOT IN LABOR;
FOR MORE NUMEROUS ARE THE CHILDREN OF THE DESOLATE
THAN OF THE ONE WHO HAS A HUSBAND.”
28 And you brethren, like Isaac, are children of promise.
29 But as at that time he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also.
30 But what does the Scripture say?
“CAST OUT THE BONDWOMAN AND HER SON,
FOR THE SON OF THE BONDWOMAN SHALL NOT BE AN HEIR WITH THE SON OF THE FREE WOMAN.”
31 So then, brethren, we are not children of a bondwoman, but of the free woman. -Galatians 4:21-31
Did you catch it? Verse 24 tells us he is using a figure of speech. "This is allegorically speaking".
The reason he goes out of his way to mention this is because allegory is not the default of communication.
In order to emphasize the contrast between Law and grace Paul used the historical events above as an allegory. He treated those two mothers figuratively (ἀλληγορούμενα; allēgoroumena). He did not in any sense deny the literal meaning of the story of Abraham, but he declared that that story, especially the matters relating to the conception of the two sons, had an additional meaning. Thus he compared the narrative to the conflict between Judaism and Christianity.
Yes prophecy as scripture in the hand of the interpreter, our father not seen, God .
The literal historical interpretation in in the hands of men seen . The Greater witness is that of God not seen .
The proper 20/20 prescription below is needed to rightly divide the parables.it should be applied if we desire to hear what the Spirit says to the churches or believers.
2 Corinthians 4:18 While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal.
Christ simply used parables as another manner of prophecy in order to teach mankind how to walk by faith, the eternal not seen. And not after the temporal what the eyes see.
Mark 9 is an excellent place where the hiding of the spiritual unseen gospel seed in parables. Three times Jesus gives the gospel in a parable purposely hiding the meaning from mankind ( no faith) After the third time (three denotes the end of a matter) he rebuked the apostles and said .You know not what manner of spirit you are of.
After the first time the apostles became so confused that the natural Alfa male dog spirit kicked in as to "Who is the Greatest" . Having impeached the greatest Jesus stood two feet from them . They eventually did learn how to hear the word of God through the parables without losing historical value as the other manner of spirit.
55 But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of.
Why? because Dispies cannot discern the spiritual kingdom and walk by sight thinking the kingdom is physical and future. = they don't have to deal with it. That's why they exist. Just like the Pharisees don't have to deal with it and killed Christ because he said it was here and they couldn't see it.
“Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.” John 3:3 (KJV 1900)
“Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.” John 3:3 (KJV 1900)
That simply means the assembly of Israelites in the wilderness, since the Greek word ekklesia basically means assembly.
Thayer's Greek Lexicon
STRONGS NT 1577: ἐκκλησία (ekklesia)
2. in the Sept. often equivalent to קָהָל, the assembly of the Israelites, Judges 21:8; 1 Chronicles 29:1, etc., especially when gathered for sacred purposes, Deuteronomy 31:30(Deuteronomy 32:1); Joshua 8:35 (Joshua 9:8), etc.; in the N. T. thus in Acts 7:38; Hebrews 2:12.
As we know from the Torah, the majority of those Israelites failed to believe God, and perished in the wilderness. They were unbelievers. So the KJV translators really should not have used the word "church" to confuse people.
NIV, NLT, -- assembly
ESV, NKJV, NASB, HCSB -- congregation
Thayer's Greek Lexicon
STRONGS NT 1577: ἐκκλησία (ekklesia)
2. in the Sept. often equivalent to קָהָל, the assembly of the Israelites, Judges 21:8; 1 Chronicles 29:1, etc., especially when gathered for sacred purposes, Deuteronomy 31:30(Deuteronomy 32:1); Joshua 8:35 (Joshua 9:8), etc.; in the N. T. thus in Acts 7:38; Hebrews 2:12.
As we know from the Torah, the majority of those Israelites failed to believe God, and perished in the wilderness. They were unbelievers. So the KJV translators really should not have used the word "church" to confuse people.
NIV, NLT, -- assembly
ESV, NKJV, NASB, HCSB -- congregation
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No footwork needed. It says the Church in the wilderness.
Church = ③ people with shared belief, community, congregation (for common identity, cp. the community of Pythagoras [Hermippus in Diog. L. 8, 41]. Remarkably, in Himerius, Or. 39 [Or. 5], 5 Orpheus forms for himself τὴν ἐκκλησίαν, a group of wild animals, who listen to him, in the Thracian mountains where there are no people), in our lit. of common interest in the God of Israel.
ⓐ of OT Israelites assembly, congregation (Dt 31:30; Judg 20:2; 1 Km 17:47; 3 Km 8:14; PsSol 10:6; TestJob 32:8 τῆς εὐώδους ἐ.; Philo; Jos., Ant. 4, 309; Diod S 40, 3, 6) Hb 2:12 (Ps 21:23); e.g. to hear the law (Dt 4:10; 9:10; 18:16) Ac 7:38.
Church = ③ people with shared belief, community, congregation (for common identity, cp. the community of Pythagoras [Hermippus in Diog. L. 8, 41]. Remarkably, in Himerius, Or. 39 [Or. 5], 5 Orpheus forms for himself τὴν ἐκκλησίαν, a group of wild animals, who listen to him, in the Thracian mountains where there are no people), in our lit. of common interest in the God of Israel.
ⓐ of OT Israelites assembly, congregation (Dt 31:30; Judg 20:2; 1 Km 17:47; 3 Km 8:14; PsSol 10:6; TestJob 32:8 τῆς εὐώδους ἐ.; Philo; Jos., Ant. 4, 309; Diod S 40, 3, 6) Hb 2:12 (Ps 21:23); e.g. to hear the law (Dt 4:10; 9:10; 18:16) Ac 7:38.
In Revelation 20:9 https://www.biblegateway.com/passage/?search=Revelation+20:9&version=KJV after the 1000 years they go up on the breadth of the earth and compass the camp of the saints do you see this as on planet earth or it taking place in heaven?