Revelation: 6

If you remember, the first “commercial” in Revelation is chap. 7, the vision of the Jewish and non-Jewish saints, which comes between the opening of the 6^th and 7^th seal of divine judgment.  10:1-11:14 comes between the 6^th and 7^th trumpet blasts, and thus represents the 2^nd “commercial” in this apocalypse.

Several elements in chap. 10 serve to heighten the anticipation of the coming 7^th trumpet blast: the terrifying appearance and thundering voice of a mighty angel (10:1-3), the declaration of no more delays in God’s judgment (Rev 10:6), and John’s eating of the prophetic scroll and the command to prophecy its contents (Rev 10:9-11; cf. Ezek 3:1-3).  Question: Why do you think John is commanded to “eat” the scroll? 

The interpretation of chap. 11 has been disputed for ages: is everything literal, i.e., the temple and the 2 evangelistic witnesses, or should these things be understood symbolically?  As I have discussed earlier (see my 1^st blog entry for Revelation), b/c apocalyptic literature is, by definition, highly symbolic I interpret these symbolically; hence, 11:1-13 is a picture of the witnessing church: the church in Christ is the true temple (e.g., John 2:10-21; 1 Cor 3:16-17; 1 Pet 2:5), the church—Jews and Gentiles—represents God’s olive tree (Rom 11:17-18), and the church is armed with God’s Word (cf. Rev 19:15), which is like a fire when preached (cf. Jer 20:9), and filled with God’s Spirit so as to prophecy (cf. Acts 2:17-18).  The church has been and will always be severely persecuted (cf. Rev 2:9-10; Acts 14:22), but will ultimately prove victorious in the Last Days.  The 7^th angelic trumpet blast, then, announces the victory of God: Rev 11:15!  Final triumph rests with God.  That is why God’s people prove victorious: b/c God has won, his people will!

12:1-14:20 speaks of various “signs” appearing.  The people of God, has been symbolically described in 11:1-13, and the final victory declared (“D Day,” if you will) in 11:15-19.  Chapter 12 symbolically yet tersely summarizes the story of the intense conflict between God’s people and their ancient foe.  The vision describes how Satan fell from heaven, taking 1/3 of the angels with him in his rebellion (12:3-4, 9); he tried to destroy the Messiah right from his birth (12:4-6), but having failed he now chooses to make war against the people of God (12:10-17).  This war against the saints will escalate in the Last Days with the advent of Satan’s extremely powerful henchmen, depicted as 2 beasts, 1 emerging from the sea, the other from the earth.  Question: Do you think there is any significance that these beasts emerge from the land and the sea?  Together with the dragon (i.e., Satan) they form an unholy “trinity”.

I believe that these chapters (as well as the rest of Revelation) speak of the future—not just the future with respect to the original, 1^st-century readers of this document, but us today.  These verses speak of a time when 2 powerful figures will arise on the earth and will yield tremendous authority over people (forcing them even to wear their mark: 666); they will be able to perform miraculous signs & wonders.  Consequently, people will worship them.  In stark contrast to the people of the earth who take the beast’s mark, God’s true people, typified by the “144000” will remain pure (Rev 14:1-5).  Despite fiery opposition from the unholy trinity, the eternal gospel will continue to be preached, and the doom the beast and his followers declared (14:6-8), as Jesus sets to pour out the ominous wrath of God.  But while divine judgment is being poured out on the earth (Rev 14:19-20), a party is going on in heaven b/c of it (Rev 15:1-4).  Question: Why is the execution of God’s wrath something to celebrate?

Chaps. 16-18 describe the final outpouring of God’s terrifying wrath upon the earth.  Not only does God judge the world generally, he executes judgment specifically against “Babylon.”  Babylon didn’t exist in John’s day—the 1^st-century equivalent of Babylon was Rome (cf. 1 Pet 5:13).  Thus, scholars see these judgments as poured out against ancient Rome.  Still, b/c the bible can use nations as “types”, in other words, future nations who embody power and values of a previous nation (similar to, for e.g., how Luke can refer to John the Baptist as “Elijah” [Luke 1:17]), given the future orientation of the previous chapters, I think it’s legitimate to see these judgments as being fulfilled in the End Times (in and around the time Jesus returns).

Having finally executed his judgments, Christ returns to earth to consummate his relationship with his bride, the church (19:7-10), and to cast Satan and his 2 henchmen into the Lake of Fire (19:20-20:10)—the same place those who don’t know Jesus personally will end up (Rev 20:11-15).  Afterwards, the new heaven and the new earth are revealed, including the New Jerusalem (21:1-22:5).  Of note is what happens to the temple: there is no temple, for the Lord and the Lamb are the temple (Rev 21:22).  Furthermore, the heavenly bodies of Genesis 1 no longer exist b/c the glory of God—his majestic presence—gives light to all (Rev 21:23-24; 22:5).  This—and this is only part (!)—is the glorious hope that followers of Jesus can look forward to! 

And so, as CSI: NT comes to the End (finally!), I think it’s fitting that we, like the blessed Holy Spirit (22:17a), respond to Jesus’ promise to come back for us, by praying the words of Revelation: “Amen. Come Lord Jesus!” (22:20). AMEN.

Revelation: 5

While the physical setting of Revelation is on the island of Patmos (1:9), the visionary setting slides back and forth between earth and heaven: in chap. 3 Jesus comes to John and speaks to the local churches; in chaps. 4-5, John is taken up into heaven to the throne room of Almighty God.  Beginning in [...]

Revelation: 4

In Rev 4 John’s vision moves from the local churches to the heavens, specifically, Heaven.
When John is taken up into heaven, he finds himself in the throne room of the Almighty.  What is clear in this vision is the centrality of God—God is at the heart of heaven, and everything else revolves around him (Rev [...]

Revelation: 3

Having appeared to John, the risen Christ now speaks to the 7 churches (chap. 2-3). 
I’ve heard some pastors claim that each church represents a different era in church history: Ephesus represents the apostolic church, Smyrna the post-apostolic period, and so forth, with Laodicea symbolizing the modern/contemporary church.  There are 2 problems with this claim (besides [...]

Revelation: 2

Scholars have come up with different conclusions about the structure of Revelation.  For the sake of personal convenience, I’m simply going to follow the one offered by some old profs of mine, Drs. Carson and Moo (and Leon Morris): the prologue (1:1-20), messages to the 7 churches (2:1-3:22), the vision of heaven (4:1-5:14), the 7 [...]

Revelation: 1

Whenever I’ve asked different youth groups what book of the bible they want to study, their answer is always the same: Revelation (although it’s typically mispronounced “Revelations”—but there’s no “s” at the end). Clearly, it’s the most popular book but also probably the least understood.  So, I think it’s worthwhile to spend at least a [...]

Jude

So what of this little letter, situated right next to the very last book of the bible? 
Let me mention a few things regarding its social-historical background. In terms of authorship, conservative scholars maintain that it’s the brother of James (v. 1), i.e., another of Jesus’ step-brothers (cf. Matt 13:54-55).  If this was the case than [...]

2 & 3 John

Since 2 and 3 John are so short I’ll survey each in this 1 blog entry.
2 John is the 2nd shortest text of the NT (3 John is the shortest). As we’re about to see, 2 John largely reinforces the teaching of 1 John. Some of the more common words in 2 John include “love”, [...]

1 John: 2

Many of John’s community departed from the faith (2:19) having been led astray by the false, Gnostic teachers (1 John 2:26).  Gnostics taught that in order to be truly saved you needed—their secret teachings, for no one else knew the secrets of salvation.  John flatly denies this in 1 John 2:27.  He does not mean [...]

1 John: 1

1 John is part of what NT scholars refer to as the “Johannine Corpus”—texts thought to be written by the Apostle John (and/or 1 of his disciples)—the other texts being the Gospel of John, the letters of 2 and 3 John, and Revelation.
This body of texts was written within a 10-15 year period.  In terms [...]