Isaac Newton, Unpublished Treatise on
Revelation [1680s]
[edited
by C. Oldstone-Moore]
Soon after publishing his most famous work on physics,
Newton turned his attention to biblical interpretation. He believed that the Bible was inspired
by God, and like nature, which God also authored, could best be interpreted by
reason. Here, Newton lays out the
rules for rationally interpreting the Book of Revelation in the New
Testament. He believed it was
"the history of the future," and was capable of revealing important
new knowledge, such as the end of the age, and the coming of Christ. In another work he speculated that the
second coming of Christ may occur around the year 2060.
Note the ways in which his view of the Bible is shaped by
his scientific thought and method. Note also how Newton views nature and
scripture as similar things. Rule
number 9 is most revealing in this respect.
Tis true that without
a guide it would be very difficult not only for them but even for the most
learned to understand [prophesies] right. . . .And such a guide I hope this
Book will prove: especially if the judgment of the Reader be prepared by
considering well the following Rules for enabling him to know when an
interpretation is genuine & of two interpretations which is the best.
Rules
for interpreting the words & language in Scripture.
1. To observe
diligently the consent of Scriptures & analogy of the prophetic style, and
to reject those interpretations where this is not duly observed. Thus if any
man interpret a Beast to signify some great vice, this is to be rejected as his
private imagination because according to the style and tenor of the Apocalypse
& of all other Prophetic scriptures a Beast signifies a body politic &
sometimes a single person which heads that body, & there is no ground in
scripture for any other interpretation.
2. To assign but one
meaning to one place of scripture; unless it be by way of conjecture, or where
the literal sense is designed to hide the more noble mystical sense as a shell
the kernel from being tasted either by unworthy persons, or until such time as
God shall think fit. . .
3. To keep as close
as may be to the same sense of words, especially in the same vision, and to
prefer those interpretations where this is most observed unless any
circumstance plainly require a different signification. Thus if a
man interpret the Beast to signify a kingdom in one sentence & a vice in
another when there is nothing in the text that does argue any change of sense,
this is to be rejected as no genuine interpretation. . . .
4. To chose those
interpretations which are most according to the literal meaning of the
scriptures unless where the tenor & circumstances of the place plainly
require an Allegory. . .
5. To acquiesce in
that sense of any portion of Scripture as the true one which results most
freely & naturally from the use & propriety of the Language & tenor
of the context in that & all other places of Scripture to that sense. . . .
6. To make the parts
of a vision succeed one another according to the order of the narration without
any breach or interfering unless when there are manifest indications of such a
breach or interfering. For if the order of its parts might be varied or
interrupted at pleasure, it would be of no certain interpretation, which is to
elude it and make it no prophesy but an ambiguity like those of the heathen Oracles.
. .
8. To choose those constructions
which without straining reduce contemporary visions to the greatest harmony of their
parts. . . .
9. To choose those
constructions which without straining reduce things to the greatest simplicity.
The reason of this is manifest by the precedent Rule. Truth is ever to be found
in simplicity, & not in the multiplicity & confusion of things. As the
world, which to the naked eye exhibits the greatest variety of objects, appears
very simple in its internal constitution when surveyed by a philosophic
understanding, & so much the simpler by how much the better it is
understood, so it is in these visions. It is the perfection of God's works that
they are all done with the greatest simplicity. He is the God of order & not
of confusion. And therefore as they that would understand the frame of the
world must endeavour to reduce their knowledge to all possible simplicity, so
it must be in seeking to understand these visions. . . .
11. To acquiesce in
that construction of the Apocalypse as the true one which results most
naturally & freely from the characters imprinted by the holy ghost on the
several parts thereof for insinuating their connection, & from the
observation of the precedent rules. The reason of this is the same with that of
the fifth rule.
Hence if any man
shall contend that my Construction of the Apocalypse is uncertain, upon
pretence that it may be possible to find out other ways, he is not to be
regarded unless he shall show wherein what I have done may be mended. If the
ways which he contends for be less natural or grounded upon weaker reasons,
that very thing is demonstration enough that they are false, & that he
seeks not truth but the interest of a party. And if the way which I have
followed be according to the nature & genius of the Prophesy there needs no
other demonstration to convince it. . .
12. The Construction
of the Apocalypse after it is once determined must be made the rule of
interpretations; And all interpretations rejected which agree not with it. That
must not be strained to fit history but such things chosen out of history as
are most suitable to that.
14. To proportion the
most notable parts of Prophesy to the most notable parts of history, & the
breaches made in a continued series of Prophesy to the changes made in history
And to reject those interpretations where the parts and breaches of Prophesy do
not thus bear a due proportion to the parts & changes in History. For if
Historians divide their histories into Sections Chapters & Books at such
periods of time where the less, greater & greatest revolutions begin or end;
& to do otherwise would be improper: much more ought we to suppose that the
holy Ghost observes this rule accurately in his prophetic dictates, since they
are no other then histories of things to come. . .
15. To chose those
interpretations which without straining do most respect the church & argue
the greatest wisdom & providence of God for preserving her in the truth. .
. [The prophesies] are the counsels of God & so the most wise, &
fittest for the end to which they are designed: And that end is the benefit of
the Church to guide her & preserve her in the truth.
Yet I mean not that these
Prophesies were intended to convert the whole world to the truth. For God is
just as well as merciful, & punishes wickedness by hardening the wicked
& visiting the sins of the fathers upon the children. But the design of
them is to try men & convert the best, so that the church may be purer
& less mixed with Hypocrites & lukewarm persons. And for this end it is
that they are wrapped up in obscurity, & so framed by the wisdom of God
that the inconsiderate, the proud, the self-conceited, the presumptuous, the scholist,
the sceptic, they whose judgments are ruled by their lusts, their interest, the
fashions of the world . . .that these men whose hearts are thus hardened in
seeing should see & not perceive & in hearing should hear & not
understand. For God has declared his intention in these prophesies to be as
well that none of the wicked should understand as that the wise should
understand, Dan: 12. . . .