A STUDY ON THE BOOK OF REVELATION
I.
OVERVIEW
A.
Aims
Through a close reading of the
Apocalypse, students will gain an insight into the apocalyptic (‘Revelation) in
the Jewish and Christian eschatology (‘teaching about things at the end-time).
The book of Revelation not only reflects the church situation of John’s
generation but also shows us an ever-present spiritual struggle over which true
Christians must become victors, in order to receive the blessing of the eternal
kingdom. With the power of God the conscientious members will carry on the life
of the church and their genuine faith will endure the test of time and the
severe tribulation coming from the world and the evil force.
B.
Class Syllabus
1.
Introduction: What Is Apocalyptic?
A complicated subject in Biblical
and theological studies
a.
History of the apocalyptic;
b.
The apocalyptic as a religious idea;
socio-religious movement; a literary genre in the Israelite religion and
Christian beliefs;
c.
Characteristics of the apocalyptic.
2.
An Overview of the Book and Approaches to
Revelation
a.
The ‘Last’ Book of the Bible—From Creation/Eden, Covenant, Christ,
Church, to Consummation—an anagogic tendentiousness in divine economy;
b.
Structural Components of the Book;
c.
Precedents in Daniel 7-12, Zechariah, Matthew
24-25; Mark 13; Luke 17 and 21 regarding the symbolism of the vision, concepts
and signs of the end-time, position of the people of God and the holy
city.
3.
John and the Church in Tribulation
a.
The presence of the risen Lord (1.9-20)—John
receives the vision ‘in the Spirit;
b.
The image of the ‘son of Man in the apocalyptic
and Gospel tradition;
c.
Letters to Seven Churches in Asia
Minor (Rev 2-3); 4) the main thrust of the messages to the seven
churches (2.1-3.22)
4.
‘Heavenly Throne’ (the Divine Throne) 4.1-5.14
a.
Theophany in the Old Testament (Exod 19.30-32;
Ps 77.17f; Ezek 1.4,13,114,24), and in particular, the throne vision in Ezekiel
1, 10 Daniel 7.14-18 (cf. 1 Enoch 14); the book and the seals (4.1ff);
b.
Jesus’s two roles as the ‘Lion’ and the ‘Lamb’;
universal victory and praise (5.8-14)
5.
Heavenly Worship and the Vision of the Seven
Seals 6.1-8.1
a.
God transfers the accomplishment of his plan for
history to Christ the Lamb;
b.
Description of the events is determined by the
apocalyptic idea of end-time oppression and terrors that precede the end (cf.
Dan 2.28-29; 11.27; 4 Ezr 13.30);
c.
The Enigmatic Four Horsemen described with the
opening of the first four seals (see Attachment 2 for description of woes);
d.
The preservation of the 144,000 members of the
community of salvation and the pastoral care they receive from the enthroned
Lamb (7.1-17). Who are those 144,000? They represent a certain complete
divinely approved members who have fulfilled the universal and particular
demands of the Gospel (Jn 3.3-5; Matt 7.21-23; Gal 3.26-29; Rom 6-8).
6.
Vision of the Seven Trumpets 8.2-11.19
a.
Heavenly worship (8.2-5; cf. 4.1-5.14; 7.9-12):
prayer of praise and thanksgiving to God and Christ (4.8-11; 5.9-10, 12-14;
7.10-12; 11.18-18; 15.3-4; 19.1-8). Prayer for the ‘coming’ of God’s kingdom
and justice (6.9-11), and the final advent of God/Christ (22.20; cf. 1 Cor
16.22).
b.
The first four trumpets: The final troubles
intensify. Trumpets used for 1) the call to festive assembly and battle, 2)
announcement of warning and victor;
c.
The New Year’s Day (rosh hashana);
d.
The accession of the king, and more
significantly,
e.
They were instrumental in theophany (Exod 19.16;
Num 10.2-10; Josh 6.4; Ezek 33.3; Joel 2.1,15; Amos
3.6). Seven trumpets fit into the apocalyptic pattern of the woes that must
precede the victory of God at the End. Note that the plagues are reminiscent of
the Egyptian plagues in the Exodus tradition (hail and fire Exod 9.23-25; blood
in Exod 8.8-9; darkness in Exod 10.21. locust-like creatures of 9.1-12 in Exod
10.12.
7.
Mission of
Prophecy in the Context of the End Event (10.1-11); the Measurement of the Temple (11.1-14) and
Powers of Evil on the Rampage 12.1-14.20
An Interlude between the sixth
and the seventh trumpets (cf. a twofold perspective on the church
militant/triumphant in chapter 7, which is an interlude between the sixth and
seventh seals).
a.
The commissioning to proclaim the Gospel and
issue warning to the world about the approaching activity of judgment (cf. Ezek
2-3; 1 Cor 9.16f); 2) Divine
measurement for the holy temple and the worshippers (cf. Ezek 40.2-4; 44.4-5;
Matt 21.22); 3) The ministry of the prophets takes place in the ‘Holy City’, the symbolism of which points to the
church. Two olive trees and two lampstands reflect Joshua the priest and
Zerubabbel (Zech 4)—the believers are ‘priests’ (Exod 19.16-22; 1 Pet 2.9) and
‘kings’ (Exod 19.6). They are bearers of the light (Isa 42.6, 39.6; 51.4; Matt
5.14; 1 Thess 5.3; Php 2.15); 2) Importance of ‘witness’ and ‘testimony’ with
‘martyrdom’ (1.8; 4.8; 11.17); 3) The Woman, the Dragon, and the Children
12.1-18.
b.
Background: the seed of the woman shall bruise
the head of the serpent (Gen 3.1-16); from Israel escapes from the dragon
/Pharaoh into the wilderness on wings of the eagle (Exod 19.4; Ps 74.12-15);
Zion, ‘mother’ of the people of God from whom the Messiah comes forth (Isa
66.7-9; II Esdr. 13.32-38); the Messiah—the woman’s child—is pictured in Ps
2.7-9 and Isa 6.9.
c.
Christians or Brothers (12.10) are
offspring/seed of the woman (mother—church in Gal 4.26). The devil like a
roaring lion wants to devoir believers (1 Peter 5.8; cf. Rev 19.9). Imagery of
Beasts from the sea echoes the primeval conflict between God and the evil force
represented by Rahab, Leviathan, etc (Ps 47.12-15; 74.13-15; 89.10-13; 93.1-4;
104.4-9; Isa 17.12-14; 51.9-10; Job 26.12-13; 38.8-11; Hab 3.8-15). So the
devil wants to destroy the church ministry—God’s people and God’s work (cf.
Acts 26.18; Col 1.13).
8.
The Seven Last Plagues: Cosmic Catastrophe
15.1-16.21; the Fall of Babylon
and the Lament 16.1-18.24
The visions of the Seven Bowls
are preceded by a heavenly prologue (15.1-8) that interprets what follows. It
consists of two parts: 1) preparations for the discharge of the bowls of wrath;
2) a heavenly hymn of praise of those who overcome.
Following the summary view of the
coming judgment in 14.5-20, this section, ‘The Visions of the Seven Bowls’
(16.1-21), goes back behind it in time. It is concerned with the
manifestations, prior to the end, of God’s punishing anger toward his adversaries
from the cosmos to the representative of the world’s rebellion against the
creator, Rome (leading up to the fall ‘Babylon’ in Rev 17-18), or
anti-Christ evil schemes.
Like the parallel sixth trumpet
(9.13-21), the pouring out of the sixth bowl reveals a demonic army released to
cross the Euphrates and attack the Roman civilization (Note: in our
contemporary interpretation, some take it as a reference to Iraq’s attack on
Israel as a prelude to the Third World War).
The Judgment over the GreatCity
(18.1-24)—Rome
(the great harlot enthroned above the ocean/many waters/rivers) riding on the
beast (17.1- 18), symbolizes that the prince of the world—Satan controls the
kingdom of darkness and sin (1 Jn 5.19). Characterized by affluence and
arrogance (cf. Tyre in Ezek 28.21-19), this great city:
Note: Roman emperors (RSV
‘kings’) and their dates: Julius Caesar d. 44 B.C; Augustus (Octavian) 31 B.C.-14 A.D.; Tiberias 14-37;
Gaius (Caligula) 37-41; Claudius 41- 54; Nero 54-68; Galba 68-69; Otho 69;
Vitellius 69; Vespasian 68-79; Titus 79-81; Domitian 81-96; Nerva 96-98; Trajan
98-117; Hadrian 117-138
John says that the first five
emperors have ‘fallen’. At the time of the writing of Revelation, he and his
fellow Christians live in the time of sixth emperor, who ‘is’ (17.10). There
will be another emperor, the seventh, who will remain only a little while. Then
comes the last emperor, the eighth, who is also one of
the seven. The eighth emperor will rule for only a short time and will share
his rule with ten kings—a motif derived from Dan 7. But it is no way to
pinpoint accurately which emperors John’s description refers to—what we can be
sure is that John’s writing falls on the times from Nero to Trajan, and that
the number ‘seven’ is symbolic, standing for the line of the Roman emperors.
The Fall of Rome echoes materials
drawn from various biblical laments, taunt-songs, and dirges over the destroyed
cities of the enemies of God (Isa 13.21; 23.1-16; 23.1-116; 34.11-14; 47.7-9;
Jer 50.39; 51.37; Zeph 2.14-15; Ezek 32.17-32 on Egypt).
9.
Hymnic Finale and God’s New
World 19.1-22.5
Parallel to 1.9-20 (the glory of
Christ and the sevenfold message to the churches in 2.1-3,21) and 4.1-5.14
(throne room of God and the Lamb and the ensuing sevenfold visions of the last
plagues in 6.1-18.24), the third division of Revelation begins with a
transcendent scene of the glory of God and /or Christ (19.1-11). From the
transcendent scene proceeds a sevenfold vision surrounding the Parousia (i.e.,
Second Coming of Christ):
a.
Marriage feast of the lamb (19.6ff)
It stands in the prophetic tradition
(Hos 2.14-20; Isa 62.5; Jer 2.2), the Gospels (Mark 2.19; John 3.29), and the
Pauline tradition (2 Cor 11.2; Eph 5.25-32).
b.
The Second Coming of Christ (19.11-16)
It is a recurrent theme in the teaching
of Jesus Christ and the apostles (Matt 24-25; Mark 13; Luke 17 and 21 1
Thess 4; 1 Cor 15).
c.
Last Battle
(19.17-21)
Christ and his heavenly army against
the two combined groups: rebellious human beings—not just the ‘high and mighty’
but also the little people and slaves (19.18; 6.15; 13.16) and the
transpersonal powers of evil that have inspired and deceived them, as
symbolized by the beasts and false prophet. Both groups are defeated by Christ.
d.
Satan bound (20.1-3)
The Dragon, symbolic of the ultimate
power of evil is still at large, despite the disappearance of the rebellious,
self-deifying human empire and its advocates represented by the beast and the
false prophet. In comparison with the one thousand year rule (20.4ff), the
biding of Satan deserves a separate vision with its own picture of the End. It
is an echo of Isa 24.22 concerning the prisoners in a pit of the host of heaven
and kings of the earth.
e.
The millennium (20.4-6)
It is one of the most difficulty
scriptures in the Bible. It has elicited a great deal of discussion in history
concerning the pre-millennium, post-millennium, and a-millennium (spiritual
millennium). It should not be taken literally, but spiritually.
f.
The defeat of Gog and Magog:
Gog is symbolic of the
eschatological enemy of God. In Ezekiel, Gog of the land of Magog (Ezek 38.1-9;
14-16) plots to invade the land of Israel, but only to meet the divine triumph
(Ezek 39.1-7); Gog and his army became the sacrificial feat to the birds and
beasts (39.11-16; 17-20; cf. Isa 18.6; 34.6; Jer 12.9; Zeph 1.7).
g.
New Heaven and New Earth
New heaven and new earth are the
ultimate fulfillment of the Kingdom
of God (21.1-22.5). The
effulgent, visionary Jerusalem and the divine throne depicted in the prophetic
tradition (Isa 60.19; Zech 14; Ezek 43.1-4; 48.35; Ezek 36.28; 37.26-27) has
come to its fullest expression, when God establishes the new Jerusalem in
heaven: the prophetic utopia in Ezekiel characterized by cultic purity and
natural plenty in Ezek 40-48 has been spiritually realized in Rev 22.1ff. The
wicked are condemned with the Devil onto perpetuating suffering in hell
(21.11-15; 22.15), and the saved one will for ever enjoy spiritual abundance
and bliss in the civitate Dei (city of God).
Concluding Scriptures: Luke
21.29-36; Hebrews 10.26-29,32-36; 1 Peter 1.3-7; 5.7-9; 2 Peter 3.8-13.
II.
APPROACHES TO THE BOOK OF REVELATION
A.
Preterist Interpretation
Preterist interpretation
attributes fulfillment of the messages of the book of Revelation almost
exclusively to the past-specifically the past of the Early-Church period. Such,
for example, is represented by Luis de Alcazar (died 1613), Jesuit of Seville
in Spain,
whose monumental Investigation of the Hidden Sense of the Apocalypse was
published posthumously in 1614. He and various conservative Protestant writers
of later centuries (such a Moses Stuart, I. T. Beckwith, and H. B. Swete) have
tended toward interpretation which sees most of the messages of Revelation
fulfilled by the time of Constantine the Great in the 4th century A.D.
Strength lies in the hermeneutic
principles this school adopts: careful notation of the historical setting and
backgrounds for the Rev; interpretation of symbols in harmony with the
conventional meanings of those symbols at the time of writing; alertness to the
fact that the Rev belongs to a genre of the apocalyptic.
B.
Futursitic Interpretation:
It looks upon Rev as treating
mainly events of the future-not merely John's future but our own. Most of the
events from Revelation 4 onward (at least up to chapter 19) fit within a
seven-year period just before Christ's
Second only known as dispensationalists or
pretribulationists, believes that there is a rapture of the church at a
secret coming of Christ seven years (cf. ‘come up hither’ in Rev 4.1) as this
secret rupture) before His visible second coming.,
It seems difficult to find much,
if anything, to say favorably of this view. On the other hand, negative
considerations often include failure to give due respect to the nature of
apocalyptic literature, disregard for the Biblical perspective concerning
history, lack of sufficient appreciation for historical backgrounds and
settings, and removal of interpretation from the realm of possible scholarly
control.
C.
Continuous-Historical Interpretation
The book of Revelation is the
continuous-historical or historicist. This tends to place most of the book of
Revelation within the period of history from the time of John to the
eschatological climax. There are really two schools of continuous-historical
interpretation-what may be called the "straight-line" and what may be
called the "recapitulationist."
Numerous interpreters of earlier
generations tended to follow the straight-line method, which usually accept the
"seven churches' as literal churches of John's day, but would stretch out
the rest of the book of Revelation into a continuous line of events happening
throughout the Christian centuries. For example, the seals were frequently
interpreted as depicting events down to the time of Constantine, the first six trumpets as a description
of the barbarian invasions and of the Moslem conquest, the details of chapters
10 and 11 as dealing with the Reformation of the 16th century, et cetera. Even
the seven last plagues were often considered as belonging within the historical
period (the firs plague as representing the French Revolution, for example).
The "recapitulationist"
version tends to see the various series of messages-such as churches, seals,
and trumpets-as providing parallel treatment or cover ages of the history of
Christianity from the time of Christ to the eschatological consummation. Often
the last chapters of Revelation are considered entirely eschatological, though
various interpreters differ on where they divide ' between historical series
and pure eschatology. William Hendriksen, More Than Conquerors (Grand Rapids
Mich., 1940), and S. L. Morris, The Drama of Christianity (Richmond Va., 1928),
possibly could be classified as recapitulationist continuous historical, though
in some ways they are better classified as "philosophy of history".
Perhaps the most representative example of continuous historical interpretation
of the recapitulationist variety is Uriah Smith 7'houghts on Daniel and the
Revelation (rev. ed.; Nashville,
Tenn., 1944). He sees the
churches, seals, trumpets, and struggle between the powers o good and evil in
Revelation 12 and 13 as four parallel historical series depicting developments
during the Christian era.
Continuous-historical
interpretation of both varieties gives due respect to the apocalyptic and
biblical perspectives regarding cosmic scope and historical emphasis. Too
often, however, interpreters using this approach have failed to take into
adequate account the historic settings and backgrounds both for the entire book
and for specific symbols used in it. Indeed, there is a tendency among
continuous historical interpreters to ignore the meaning of the message for
John' own day and to launch out with private interpretations of the symbolism.
Somehow each interpreter tends to become a "law unto himself,' and
frequently the applications given to the messages are widely divergent. A
comparison of Barnes, Clarke, Elliott, and others, for example reveals numerous
contradictions in the application of symbols Continuous-historical interpreters
also tend at times to carry points to ridiculous fineness of interpretation.
For example, B. H. Carroll, Th Book of Revelation (New York, 1913), page 221,
refers to the frogs i Revelation 16 as representing (1) the Council of Trent,
(2) Vatican Council 1, and (3) "papal encyclicals and syllabuses,
particularly those completing the system of Mariolatry." One wonders if
Carroll had written his book today whether he might not have put Vatican II in
place of his third choice! Such absurdity in interpretation (unfortunately,
among historicists many examples could be cited) has led various scholars to
look with disdain upon this approach. It is an approach, however, which does
have some real values to contribute if only it is tempered with sound
hermeneutic.
D.
Other Approaches
Although the foregoing methods of
interpreting the book of Revelation are the traditional and most common ones,
certain variations have appeared in recent years. Various terminologies are
used to describe them, such as "symbolic," "dramatic,"
"mythological language," "idealist,"
"value-philosophy," "recurrent fulfillment," and
"allegorical." Among numerous representatives of one or the other of
these approaches are E. W. Benson, Raymond Calkins, WiIIiam Milhgan, Paul S.
Minear, S. L. Morris, and D. T. Niles. Frequently these approaches win overlap
each other as well as embrace either preterist or continuous-historical
interpretation (or to some degree both of the latter). Often these special
interpretations accept the messages of Revelation as applicable for John's day,
but refuse to limit their fulfillment to that era. This is true irrespective of
whether wider fulfillments are looked upon as being simply drama, as containing
a revelation of ideals, or as having actual historical fulfillment in one way or
another.
Instead of treating the many
variations, we would simply call attention here to engage ourselves with a
close reading of the text. By taking into consideration the
philological/historical/theological perspectives, we will attempt to embrace
not only the concrete situation of the early Christianity but also the
spiritual or allegorical meaning contained therein. We shall never be dogmatic
about the prophecies or hidden symbols as exclusively fulfilled in our own
times. The interpretation of Revelation correlates in a certain sense the
preterist and continuous-historical interpretation, but it does so in a way
that allows for repeated historical fulfillments beyond the writer's own time
or beyond any other specific time in history. From a certain viewpoint, this
approach may be considered essentially a variation of the continuous-historical
mode of interpreting the book of Revelation. As a striking example of the
approach I quote a few paragraphs from Ellen G. White, Acts of the Apostles (Mountain
View, Calif., 191 1),
pp. 585-589:
The names of the seven churches
are symbolic of the church in different periods of the Christian era. The
number seven indicates completeness, and is symbolic of the fact that the
messages extend to the end of time, while the symbols used reveal the condition
of the church at different periods
in the history of the world ....
At the time when John was given
this revelation, many had lost their first love of gospel truth. But in His
mercy God did not leave the church to continue in a degenerate state. In a
message of infinite tenderness He revealed His love for them, and His desire
that they should make sure work for eternity. "Remember," He pleaded,
"from whence thou are fallen, and repent, and do the first works."
The church was defective, and in
need of stem reproof and chastisement; and John was inspired to record
messages of warning and reproof and entreaty to those who, losing sight of the
fundamental principles of the gospel, should imperil their hope of salvation.
But always the words of rebuke that God finds it necessary to send are spoken
in tender love, and with the promise of peace to every penitent believer.
"Behold, I stand at the door, and knock," the Lord declares; "if
any man hear My voice, and open the door, I will come in to him, and will sup
with him, and he with Me. "
And for those who in the midst of
conflict should maintain their faith in God, the prophet was given the words of
commendation and promise: "I know thy works: behold, I have set before
thee an open door, and no man can shut it: for thou hast a little strength, and
hast kept My word, and hast not denied My name. Because thou hast kept the word
of My patience, I also will keep thee from the hour of temptation, which shall
come upon all the world, to try them that dwell upon the earth." The
believers were admonished: "Be watchful, and strengthen the things which
remain, that are ready to die." "Behold, I come quickly: hold that
fast which thou hast, that no man should ever take thy crown."
It was through one who declared
himself to be a "brother, and companion in tribulation," that Christ
revealed to His church the things that they must suffer for His sake. Looking
down through long centuries of darkness and superstition, the aged exile saw
multitudes suffering martyrdom because of their love for the truth. But he saw
also that He who sustained His early witnesses would not forsake His faithful
followers during the centuries of persecution that they must pass through
before the close of time. "Fear none of those things which thou shalt
suffer," the Lord declared; "behold, the devil shall cast some of you
into prison, that ye may be tried; and ye shall have tribulation: ... be thou
faithful unto death, and I will give thee a crown of life."
And to all the faithful ones who
were striving against evil, John heard the promises made: "To him that
overcometh will I give to eat of the tree of life, which is in the midst of the
paradise of God." "He that overcometh, the same shall be clothed in
white raiment; and I will not blot out his name out of the book of life, but I
will confess his name before My Father, and before His angels." "To
him that overcometh will I grant to sit with Me in My throne, even as I also
overcame, and am set down with My Father in His throne."
III.
The Book Revelation and the Apocalyptic
A.
The Apocalyptic and the Jewish Eschatology
B.
The Lord Jesus Christ on eschatology
C.
The Apostle Paul on Eschatology
IV.
Structural Analysis of Revelation
A.
Christ in Historical and Meta-historical Level
1.
Christ in the Church 1.9-3.22
2.
Christ in the Cosmos 4.1-16.21
3.
Christ in Conquest 17.1-21.8
4.
Christ in Consummation 21.9-22.5
B.
Spiritual Conflict in the Creation and
Redemption
1.
The Struggle on Earth --the church persecuted,
avenged, protected, and victorious
a.
Christ among 7 Lampstands, chs 1-3
b.
7 Sealed Book, chs 4-7
c.
7 Trumpets chs 8-11
2.
The Deeper Spiritual Background--Christ and the
church persecuted by the Dragon and his
Helpers, and then Victorious
a.
The woman and Child persecuted by the Dragon and
his legion (12-14)
b.
Seven Bowls of Wrath (chs 15,16)
c.
Fall of the Harlot and Beasts (17-19)
d.
Judgment on Satan: and then the New Heaven and
New Earth (20-22)
3.
The Theme of Victory
a.
Promise of Victory 1.9-3.22
b.
Lamb as Victor 4.1-8.1
c.
The Prophets as Victors 8.2-11.18
d.
The Faithful as Victors 11.19-15.4
e.
Victory over Babylon 15.5-19.10
f.
Victory over the Devil 18.11-22.7
C.
Spiritual/Allegorical Interpretation
1.
The Lord and His Church: The Unveiling of God’s
Mystery 1.12-2.22
a.
Opening Vision 1.12-18
b.
Letters to the seven churches 2.1-3.22
c.
(1-4) Churches tempted to compromise
d.
(5-7) Churches in Sardis,
Philadelphia, Laodicea and their degeneration
e.
Warning against possible downfall
2.
The Lord Jesus Christ and the World: The
Unraveling of God’s Purpose 4.1- 11.19
a.
Throne in Heaven 4.1-5.14
b.
Judgment and Mercy 6.1-8.1
c.
(1-4) Horsemen: Loss of Peace
d.
(5-7) Earthquake (Loss of stability), Sealed
Multitude; Unsealed Scroll
e.
Altar in Heaven 8.2-5
f.
Wages of Sin, and Gift of Kingdom 8.6-11.19
g.
(1-4) 4 Trumpets: Loss of subsistence
h.
(5-7) Woes (Loss of faith), Gospel, Kingdom
Comes
3.
The Lord of All Rule: The Unraveling of God’s
Power 12.1-22.5
a.
God’s Purpose in Travail 12.1-17
b.
Christ Imperator
1.31-14.20
c.
(1-4) 4 Monsters: The Rebellion of Evil
d.
(5-7) Mark of Beast and of Lamb; Nature of
Judgment; Close of an Age
e.
Song of Salvation 15.1-8
f.
Christ Victor 16.1-19.4
g.
(1-4) 4 Plagues (Beginning of the End)
h.
(5-7) The Last Issue; Judgment Executed: Babylon is No More
i.
Great Halleluyah 19.5-16
j.
Christ Pantokrator
19.17-22.21
k.
(1-4) 4 Powers: End of their Misrule
l.
(5-7) The Final Encounter; the Last Judgment;
the EternalCity
