(PDF) Revelation of John course notes by Stephen T. Hague

Stephen T. Hague, Revelation Course-notes,, p. 1 Revelation NT 728 “THE REVELATION OF JESUS CHRIST . . . “ REV 1:1 CLASS SYLLABUS NOTES BY STEPHEN T. HAGUE [email protected] Stephen T. Hague, Revelation Course-notes,, p. 2 I. Table of Contents I. TABLE OF CONTENTS .............................................................................................................................................................. 2 II. THE REVELATION OF JESUS CHRIST ..................................................................................................................................................... 4 A. 1. 2. 3. 4. 5. 6. 7. B. C. D. 1. 2. 3. 4. BACKGROUND OF REVELATION ........................................................................................................................................................ 5 Time-line...................................................................................................................................................................................... 5 Authorship ................................................................................................................................................................................... 6 Date of Revelation ....................................................................................................................................................................... 7 Genre of apocalyptic literature ................................................................................................................................................... 7 Major interpretations .................................................................................................................................................................. 9 The millennial morass and madness .......................................................................................................................................... 13 Several thoughts before proceeding to the end of the eschatos ................................................................................................. 42 THE PURPOSES OF REVELATION ...................................................................................................................................................... 42 READING REVELATION: INTER-TEXTUALITY, INNER-TEXTUALITY, FIGURAL REPRESENTATION ...................................................... 44 OT PROPHETS & REVELATION ....................................................................................................................................................... 50 Resurrection: the fulfillment of the promise and eschatos ........................................................................................................ 50 Eschatological metaphors for Messiah Jesus ............................................................................................................................ 51 The broad structure of redemption-restoration: dwelling presence of God restored ................................................................ 51 New creation promise themes .................................................................................................................................................... 52 a) b) 5. E. 1. 2. 3. 4. F. G. H. 1. The covenant-promise ............................................................................................................................................................... 53 MAJOR BINARY THEMES OF REVELATION ....................................................................................................................................... 54 Redemption-history and eschatos/consummation ...................................................................................................................... 54 Type and antitype ...................................................................................................................................................................... 54 Promise and fulfillment ............................................................................................................................................................. 54 The (parousia) of God: Christ’s appearing and revelation ...................................................................................... 55 STRUCTURE AND OUTLINES OF REVELATION .................................................................................................................................. 56 SYMBOLIC LANGUAGE .................................................................................................................................................................... 62 EXPOSITION AND OT BACKGROUND OF REVELATION .................................................................................................................... 68 Key to categorizations of texts ................................................................................................................................................... 78 a) b) c) I. 1. J. 1. 2. K. 1. L. 1. M. 1. N. 1. O. 1. 2. P. 1. 2. Q. What is the new creation promise and its purpose? ................................................................................................................................... 52 In the new creation will the earth (and cosmos) be destroyed? .................................................................................................................. 52 Category A.................................................................................................................................................................................................. 78 Category B.................................................................................................................................................................................................. 78 Category C ................................................................................................................................................................................................. 78 REVELATION 1 – VISION ONE BEGINS .............................................................................................................................................. 78 OT background .......................................................................................................................................................................... 79 REVELATION 2-3 .......................................................................................................................................................................... 109 OT background: Rev 2............................................................................................................................................................. 116 OT background: Rev 3............................................................................................................................................................. 124 REVELATION 4 – VISION TWO BEGINS ........................................................................................................................................... 132 OT background for Rev 4 ........................................................................................................................................................ 135 REVELATION 5 .............................................................................................................................................................................. 142 OT background: Rev 5............................................................................................................................................................. 142 REVELATION 6 ......................................................................................................................................................................... 148 OT background: Rev 6 (Beale considers second vision 6:1-17).............................................................................................. 150 REVELATION 7 .............................................................................................................................................................................. 161 OT background: Rev 7............................................................................................................................................................. 162 REVELATION 8-9 .......................................................................................................................................................................... 165 OT background: Rev 8-9 ......................................................................................................................................................... 167 OT background: Rev 9............................................................................................................................................................. 173 REVELATION 10-11 ...................................................................................................................................................................... 175 OT background: Rev 10........................................................................................................................................................... 177 OT background: Rev 11........................................................................................................................................................... 180 REVELATION 12 ............................................................................................................................................................................ 192 Stephen T. Hague, Revelation Course-notes,, p. 3 1. R. 1. S. 1. T. 1. 2. U. 1. V. 1. W. 1. X. 1. Y. 1. Z. 1. III. OT background: Rev 12 (Beale considers fourth vision 12:1-13:8)........................................................................................ 193 REVELATION 13 ............................................................................................................................................................................ 208 OT background: Rev 13........................................................................................................................................................... 209 REVELATION 14 ............................................................................................................................................................................ 215 OT background: Rev 14........................................................................................................................................................... 216 REVELATION 15-16 ...................................................................................................................................................................... 228 OT background: Rev 15........................................................................................................................................................... 229 OT background: Rev 16........................................................................................................................................................... 231 REVELATION 17 – VISION THREE BEGINS ...................................................................................................................................... 237 OT background: Rev 17........................................................................................................................................................... 237 REVELATION 18 ............................................................................................................................................................................ 244 OT background: Rev 18........................................................................................................................................................... 245 REVELATION 19 ....................................................................................................................................................................... 256 OT background: Rev 19 (Beale considers sixth vision 19:17-15) ........................................................................................... 257 REVELATION 20 ............................................................................................................................................................................ 267 OT background: Rev 20........................................................................................................................................................... 268 REVELATION 21 – VISION FOUR BEGINS ........................................................................................................................................ 275 OT background: Rev 21 (Beale considers seventh vision 21:9-22:5) ..................................................................................... 275 REVELATION 22 ............................................................................................................................................................................ 283 OT background: Rev 22 ~ The new genesis ............................................................................................................................ 284 BIBLIOGRAPHY ................................................................................................................................................................................. 295 A. B. C. D. E. REVELATION................................................................................................................................................................................. 295 APOCALYPTIC LITERATURE .......................................................................................................................................................... 298 MSC REFERENCES ......................................................................................................................................................................... 299 WWW .......................................................................................................................................................................................... 299 INDEX ........................................................................................................................................................................................... 300 (below)Jerusalem on the Madaba Map Stephen T. Hague, Revelation Course-notes,, p. 4 II. The Revelation of Jesus Christ ➢ Read The Knox T. Seminary Faculty Forum paper on John and Revelation in syllabus by Warren Gage, J. Randy Beck, and Steven P. Carter, 2002. Stephen T. Hague, Revelation Course-notes,, p. 5 A. Background of Revelation 1. Time-line Stephen T. Hague, Revelation Course-notes,, p. 6 2. Authorship External evidence: Justin (140-50): Dial 81 1 “And further, there was a certain man with us, whose name was John, one of the apostles of Christ, who prophesied by a revelation that was made to him, that those who believed in our Christ would dwell a thousand years in Jerusalem; & that thereafter the general, and, in short, the eternal resurrection judgment of all men would likewise take place.” Irenaeus (180): Against Heresies 4.20.11 “John also, the Lord's disciple, when beholding the sacerdotal & glorious advent of His kingdom, says in the Apocalypse: 'I turned to see the voice that spake with me. And being turned I saw seven candlesticks.'" 3.11.1ff: ref to John, the disciple of the Lord, refers to Gospel, Nicolaitans, Logos, Monogenes, quotes from John 1. Muratorian Canon (170-90) “. . . since the blessed apostle Paul himself, imitating the example of his predecessor John, wrote to seven churches only by name. . . For John also, though he wrote in the Apocalypse to seven churches, nevertheless he speaks to them all. . . We accept only the Apocalypses of John and of Peter. . ." Internal evidence: The Greek of the Revelation is simple like the Gospel of John and 1,2,3 John. (Historical-critical scholars typically rule out any common author between all of these books, even though some acknowledge connections between the Gospel and the Revelation). The Revelation contains Hebraisms and unusual grammatical constructions, words, and phrases, and vocabulary. Conservative scholars typically affirm a common authorship by the apostle John of these books, while seeking explanations for the differences. 1 Dictionary of Early Christian Beliefs, Bercot, ed., p. 565. Stephen T. Hague, Revelation Course-notes,, p. 7 Some alternative suggestions for author: ▪ John the Elder ▪ John the Seer ▪ John Mark ▪ John the Baptist 3. Date of Revelation Domitian's reign (probably), ca. 95-96. External evidence: Domitian's reign: Irenaeus, Against Heresies 5.30.3 (c AD 180).  We will not, however, incur the risk of pronouncing positively as to the name of Antichrist; for if it were necessary that his name should be distinctly revealed in this present time, it would have been announced by him who beheld the apocalyptic vision. For that was seen not very long time since, but almost in our day, towards the end of Domitian's reign. Internal evidence:  Some suggest on not-so-sure-grounds that Rev 17:10-11 (“they are seven kings, five have fallen . . .”) implies Roman emperors: Julius, Augustus, Tiberius, Caligula, Claudius, Nero.  The condition of seven churches appears to suggest a later period. 4. Genre of apocalyptic literature [From NT Survey I syllabus] “The Revelation” (Rev 1:1) ; (figurative extensions of meaning of to uncover, to take out of hiding,' not occurring in the NT) to cause something to be fully known - `to reveal, to disclose, to make fully known, revelation.' `and so the thoughts of many will be fully known' Lk 2.35; `then the Wicked One will be revealed' 2 Th 2.8. `according to the disclosure of the secret truth which was hidden for long ages in the past' Ro 16.25; `all of creation waits with eager longing for God to reveal his sons' Ro 8.19.2 Apocalyptic: (from OT Prophets syllabus) Among critical scholars, OT apocalyptic literature was written in late post-exilic times (ca. 200-130 BC), and NT apocalyptic literature was a continuation of this tradition up until ca. A.D. 150. Thus. the “apocalyptic sections” of the OT prophets would have to be later additions. Therefore, a distinction between biblical/nonbiblical apocalyptic must be made (L. Morris): Non-biblical Apocalyptic:  dualistic: eschatological contrast of present/future which were unrelated  pessimistic: about history, God is absent (gods, devils, humans will thwart future)  deterministic: no sovereignty of God implicit or explicit (history is fixed, gods may feature fatalistically)  ethical/moral passivity: no sense of sinfulness & need for repentance (gods and humans have no vertical relation with God Almighty)  sometimes pseudonymous, claiming a famous ancient author Characteristics of apocalyptic literature in general and biblical:  Visionary revelation  Symbolism is extensive  Cosmic perspective  Cataclysmic , world-shaking events  Dualistic: struggle of good and evil with the final  Triumph of God 2 Louw and Nida, Lexicon, #28.38, p. 339. Stephen T. Hague, Revelation Course-notes,, p. 8  History rewritten as prophecy Biblical apocalyptic has the following distinctives:3  Hope (in the face of evil)  God’s sovereignty is prominent (despite appearances)  Catastrophic judgment is coming (evil will be destroyed)  Celestial visions (of heavenly glories)  Ethical teaching (exhortations to do what is right)  Divine visitation (God is coming)  Prophetic message (warning of judgment for unbelievers and comfort for believers)  Messianic: (Christ)  New Age (of peace and righteousness restored by God) Some call it an “intensification of prophecy” thus suggesting that there is no fine disinction between peophecy and apocalyptic. “Revelation as an apocalyptic prophecy is God’s revelatory interpretation of his mysterious counsel about past, present, and future redemptive eschatological history, and how the nature and operation of heaven relate to this.”4 Apocalyptic examples in the Bible: ▪ Numbers 23-24 – Balaam's oracles concern the future of Israel ▪ Isaiah 24-27 – Events concerning the end of the age ▪ Ezekiel’s chariot and cherubim – glory departs from Israel, invasion-judgment of Israel, parabolic visions ▪ Daniel – parabolic visions and dreams concerning the future and the end of the age ▪ Zechariah – parabolic visions; events of the end ▪ Olivet Discourse (Mt 24-25; Mk 13; Lk 21) – Christ reveals signs of the end, Jesus’ return ▪ 1 Thessalonians 4-5 – Jesus’ return, the resurrection, and the end of age ▪ 2 Thessalonians 1-2 – Jesus’ return and the man of lawlessness ▪ Revelation – visions of heaven, end of age; very extensive symbolism Harrison defines apocalypticism: The visionary material of Daniel has frequently been described in terms of "apocalypticism," which is popularly understood to have originated in Zoroastrianism, the religion of ancient Persia, and to comprise a dualistic, cosmic, and eschatological belief in two opposing cosmic powers, God and the evil one, and in two distinct ages, the present one, which is held to be under the power of evil, and the future eternal age in which God will overthrow the power of evil and reign supreme with His elect under conditions of eternal righteousness. While this approach has elements in common with the thought of certain Old Testament writers, it is important for a distinction to be drawn between Biblical and non-Biblical apocalyptic, and to avoid reading into the canonical Scriptures thought that either occurred in Jewish apocryphal and pseudepigraphal literature of a subsequent period, or that was foreign to the thought of Judaism altogether In this connection it should be noted that the prophets of Israel placed the final redemption of the elect in this world. While the new order to be established by the coming of the divine kingdom would be continuous with the present world sequences, it would be different in that suffering, violence, and evil would be absent from the scene (Isa ll:6ff.). This new era would be instituted by a divine visitation, and not by forces working immanently in history (Isa 26:21). The course that events would take might be revealed as part of a vision, as in Daniel and Revelation. In fact, it is from the Greek word meaning disclosure that the term "apocalypse" has been derived. While developed apocalyptic writings generally contain the distinctive characteristics of dualism, determinism, pessimism about the conditions of the present age, and an ethical passivity on the part of the authors that precluded them from announcing divine judgments upon the people as did the prophets, caution should be urged in any approach to Biblical apocalyptic lest it be assumed that the visionary material in a book such as Daniel, or the non-visionary apocalyptic passage in Isaiah 24-27, is characteristic of oriental apocalypticism.5 Adapted from “Apocalypse, Genre of,” Dictionary of Biblical Imagery, p. 36. See also “Apocalyptic Visions of the Future, ibid. pp. 3741. 4 Beale, Book of Revelation, NIGTC, p. 38. See “The purposes of Revelation,” p. 42. 5 Harrison, Intro to the OT, p. 1132. See also ibid., p. 1202. 3 Stephen T. Hague, Revelation Course-notes,, p. 9 5. Major interpretations Many consider the Revelation to be the most difficult book in the Bible (Zechariah might take second place, with Ecclesiastes and Song of Solomon following after). Admittedly, interpreting the book of Revelation is a unique challenge for NT interpreters. Nevertheless, I find that the challenge is greatly overrated, for much of the book is a clear Revelation of Jesus Christ and as an address to the church from the ascended Christ. Despite the fact that the symbolism of the book regarding end-times eschatology is what is most problematic, even those sections contain profound truth and revelation about the Lord that is entirely clear, even if all the specific details of the end-times are not. The Ryken Bible Handbook offers some helpful guidelines for our interpretation:6 1. Revelation presents a series of visions arranged in the form of a pageant not a linear story 2. The individual units are understandable when we ask the basic narrative-analysis questions a. Where does the event happen? b. Who are the agents? c. What actions occur? d. What is the outcome? 3. Revelation is apocalyptic literature (see discussion above, p. 7) 4. Revelation is mostly in symbolic language: “To say that the mode is symbolic is not to deny that the characters and events are real. What is at stake is how the characters and events are portrayed. The symbols speak of realities – beings who really exist and events that really do happen.”7 A safe question to keep asking of a given vision is this: Of what familiar doctrine or event in salvation history is this a symbolic version? Examples are the sovereignty of God, God’s judgment against evil, God’s salvation of believers, the existence of heaven and hell, the great battle between good and evil, and so forth. We do not need to look for mysterious and hidden levels of meaning. The very word apocalypse comes from the Greek verb apokalyptein, which means “to unveil” or “uncover.” The purpose of the visions of Revelation is not to confuse us but to confirm our understanding of the Bible and events in the daily news.8 Important for our interpretation of Revelation eschatology and symbolism in John’s visions “of the end of the age” is Jesus’ teaching in Matt 24 on the Mount of Olives. These main themes can be the framework, or touchstone, for most of the Revelation to John: 1. Watch out: do not be deceived by false Christs (Mtt 24:4-5) 2. Trust God: do not be alarmed by wars, rumors of wars, and earthquakes (Mtt 24: 6-8) 3. Be prepared for persecution and martyrdom (Mtt 24:9) 4. Expect apostasy, false prophets, abomination of desolation, and the increase of wickedness (Mtt 24:10-29) 5. Be assured: the gospel will be preached in the whole world before the end (Mtt 24:14) 6. Be patient: the Son of Man will come with great power and glory to gather his elect and judge the world (Mtt 24:30-25:46) Four main interpretive approaches to Revelation: see millennial views, p. 13-19. See structure, p. 56. Ryken’s Bible Handbook, p. 630. Ryken’s Bible Handbook, p. 631. 8 Ryken’s Bible Handbook, p. 632. 6 7 Stephen T. Hague, Revelation Course-notes,, p. 10 ➢ See Gregg, Revelation 1. Idealist: the events of Revelation involve the historic churches (Rev 1-3), are symbolic of the general struggle between good and evil, not particular events in history (Rev 4-19), and the eventual victory of good over evil (Rev 20-22). This view stresses that the revelatory nature of the symbolism concerns God himself and his ultimate victory over evil. Auberlen (1854), Hendrickson, Wilcock, (Hoeksema?), Lenski, Milligan, Rushdoony. 2. Preterist: the events of Revelation involve the historic churches of John’s time (Rev 1-3), are symbolic of author’s contemporary world (Rev 4-19), and symbolic of final victory and heaven (Rev 20-22). Alcasar (1614), J. Adams, Caird, Beasley-Murray?, Morris, Moses Stuart, Grotius. Tends towards rationalistic and naturalistic explanations, as well as antisupernatural and antiprophetic explanations. Partial preterism: not entirely fulfilled. Full Preterism: entirely fulfilled. 3. Historicist: the events of Revelation involve historic churches (Rev 1-3), are symbolic (prophetically) of historical events (Rome falls, Islam, Roman C., Reformation, etc., up until the end of the world. (Similar to the futurists’ view.) (See two inserts below from J.R. Mitchell) (Rev 4-19), and predict the final judgment and the eternal state (Rev 2022). Berengaud (9th c.) Barnes, Luther, Wycliffe, and some Amills. 4. Futurist (Chiliastic): the events of Revelation involve the historic churches (Rev 1-3) or, according to some interpreters, the seven stages of church history, future tribulation and judgments on the apostate church, etc. (Rev 4-19), and the end of the age (millennium, judgment of wicked, eternal state (Rev 20-22). Justin Martyr, Tertullian, Irenaeus, Ribera (1591), (Hoeksema?), Ladd, Mounce, Walvoord. Premills are usually futurist. Very literalistic approach to Rev 4:122:5. Perhaps, a combination of all four views is the best approach(?): Idealist: on the symbolic struggle in 4-19 Preterist: some of 4-19 relates to first century Historicist: perhaps not on historical events, but on the end events? Futurist: yes on future judgments and end-times, no on “seven stages” Stephen T. Hague, Revelation Course-notes,, p. 11 (right) Doug Beaumont chart 9 “Many consider Revelation primarily a map to future events (esp. chs 4-22) that have yet to happen. While significant sections do look to the future, many refer to the past and the present. This is to say, in view of the preceding discussion, that the book of Revelation is not merely a futurology but also a redemptive-historical and theological psychology for the church’s thinking.”10 From http://souldevice.files.wordpress.com/2010/04/rev_fulfillment_timeline.jpg. See article online “End Time Views,” by Doug Beaumont, April 29, 2010, http://dougbeaumont.org/2010/04/29/end-time-views/ 10 Beal, Book of Revelation, NIGTC, p. 177. 9 Stephen T. Hague, Revelation Course-notes,, p. 12 Stephen T. Hague, Revelation Course-notes,, p. 13 6. The millennial morass and madness ➢ See for links http://www.rickross.com/groups/millennium.html In essentials, unity, in nonessentials liberty, and in all[most] things charity When these things begin to take place, stand up and lift up your heads, because your redemption is drawing near. Luke 21:28 Mark 13:32-37 “No one knows about that day or hour, not even the angels in heaven, nor the Son, but only the Father. 33 Be on guard! Be alert! You do not know when that time will come. 34 It’s like a man going away: He leaves his house and puts his servants in charge, each with his assigned task, and tells the one at the door to keep watch. 35 “Therefore keep watch because you do not know when the owner of the house will come back—whether in the evening, or at midnight, or when the rooster crows, or at dawn. 36 If he comes suddenly, do not let him find you sleeping. 37 What I say to you, I say to everyone: ‘Watch!’” A vexing issue which unfortunately dominates discussion of eschatology. Admittedly, my own view has wavered over the years between aspects of all three of the major viewpoints. For those of you who actually know how to spell it (there are countless variations on the www), and know your position, then feel confident that the more you study the millennial issue the less confident you may become. Buswell makes the interesting point that neither Hodge, Warfield, Machen, nor O.T. Allis had felt they had studied it adequately to resolve it!11 (See Boettner inserts below.) “No one has yet devised a sure method for distinguishing between figurative and literal.”12 It is an inescapable fact that all interpreters must take many prophecies as figurative or symbolic, and to deny this is simply to deny the poetic, symbolic, and metaphoric nature of OT prophecy. That is, to hold tenaciously to a hermeneutical principle that all prophecies must be taken “literally,” is simply an inconsistent and impossible hermeneutic. 11 12 Buswell, Systematic Theology, part 4, “Eschatology,” pp.496-498. Boettner, The Millennium, p. 104. Stephen T. Hague, Revelation Course-notes,, p. 14 Another difficult term is literal, for it suggests really happens over against what does not really happen. Yet, all figures and types represent something literal, in the sense that these things point to something real in the history of redemption. That is, the literal sense does not preclude symbolism, metaphor and literary genre and device; in fact, its assumes it. The literal reading of a metaphor is as a metaphor. All metaphors draw on what is literal and identifiable in order to compare and contrast aspects. The symbolic language of biblical prophecy and apocalyptic demands a reading that takes symbolism into account. Any reading that denies this aspect of such language is akin to reading fantasy as fact, thus butchering the “plain sense” of the meaning as metaphoric and symbolic.13 This is not so say that understanding the symbols and metaphors is easy, but that it is impossible if a unilateral “literalist-hermeneutic” is persistently employed. To “rightly divide the word” is to take it in accordance with proper biblical hermeneutics that interprets genres rightly—taking figures, metaphors, and symbols for what they are. To employ a strictly “literalist” hermeneutic across the spectrum of scripture, to all of biblical literature, is not “rightly dividing” the word. ➢ See symbolic nature of language, p. 62. End of the world by water14 13 So that no-one can accuse me of calling the Revelation of John a fantasy, I am only using this illustration as an example of how to misread the Revelation through employing a faulty hermeneutic. 14 Illustration from Abanes, End-Time Visions, p. 185. Stephen T. Hague, Revelation Course-notes,, p. 15 Millennium in Early Church Fathers15 15 Bercot, Dictionary of Early Christian Beliefs, pp. 450-452. Stephen T. Hague, Revelation Course-notes,, p. 16 Stephen T. Hague, Revelation Course-notes,, p. 17 Stephen T. Hague, Revelation Course-notes,, p. 18 Stephen T. Hague, Revelation Course-notes,, p. 19 The major views on the millennium: see views on Revelation, p. 9 Amil: should really be called Millennialism, for we are in the millennium now (probably the most common ancient viewpoint, but may have been considered as “postmil,” and the most “Reformed” viewpoint as wellas historically Catholic). The present church age is understood metaphorically to be the 1,000 years mentioned in the Book of Revelation during which there will be a time of Satan’s loosing followed by the return of Christ, the resurrection of all people, and the final judgment, and then the creation of a new heavens and earth. Amil interpret the Revelation as referring to the historic churches in Rev 13, and is historicist on Rev 4-19, and sees the coming of Christ, the judgment, eternal state in heaven in Rev 20-22. Premil: the millennium is literal, although it may not be exactly 1000 years, and follows Christ’s return. A minority ancient viewpoint (yet very different in scope and understanding than that of modern Dispensationalism16), yet a majority viewpoint in recent history since Dispensationalism arose with John Nelson Darby and C. I. Scofield. Premils interpret the Revelation as referring to the historic churches (as representative of historical stages) in Rev 1-3, and is futurist on Rev 416 The early church writers did not employ a strictly literalist interpretation of scripture, and they also did not typically distinguish between the Church and Israel. Stephen T. Hague, Revelation Course-notes,, p. 20 19, and sees prediction of a literal millennium, great white throne judgment, and New Jerusalem in Rev 20-22. See Daniel’s seventy sevens, p. Historic: the present church age is followed by the return of Christ, the resurrection of believers, a 1,000 year reign of Christ on this earth after which Satan is loosed, and then the final resurrection of unbelievers is followed by the judgment which is followed by the creation of a new heavens and new earth. Dispensational17: the present church age is followed by a “secret” return of Christ which raptures believers, followed by a seven year tribulation, the battle of Armageddon, the visible return of Christ, and then there will be the judgment between the sheeps and goats followed by a literal 1,000 year reign of Christ on this earth, after which Satan is loosed, and then there will be the resurrection of unbelievers followed by the final judgment and the creation of a new heavens and earth. Postmil: the millennium is now, but the goal of a largely Christianized world must precede Christ’s return. That is, the present church age creates the millennium of peace and prosperity on this earth, after which Satan is loosed before the return of Christ, and the resurrection of all people is followed by the judgment which is followed by the new heavens and earth. Postmils interpret the Revelation as referring to the historic churches in Rev 1-3, is historicist on Rev 4-19, and sees a prediction of the coming victory of Christianity over the world before Christ returns in Rev 20-22. Apocalyptic: interprets the Revelation as referring to historic churches in Rev 1-3, is preterist on Rev 4-19, and sees symbolism of future heaven and victory in Rev 20-22 Rapture and tribulation ( )18: related to views on the millennium: 1 Thess 4:16-17 (NIV) For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. 17 After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. • • • Historic premils believe that before Christ returns the church will suffer the tribulation, and then the rapture will occur and then the return of Christ – Mtt 24 (though one could hold the other views, as well). Dispensational premils believe that a “secret” rapture occurs before the tribulation (so that Christians will not suffer this affliction on earth) which will be a seven year period (Daniel’s 70th week [see Prophets syllabus insert below]), and at which time the believers’ judgment occurs, followed by the return of Christ and all believers to the earth to begin the literal millennium. This describes the first resurrection and the first judgment. Post-mils and Amils believe that before Christ returns the church will suffer the tribulation. Post-mils believe that the rapture will occur before the millennium. Amils believe that the rapture (saints meeting Christ when he returns) will occur after the present millennium and its tribulations (possibly escalated in the end) when Christ returns and establishes his eternal kingdom (“we will be with the Lord forever”). Tribulation:19 Within millennial views one can hold to either a pre-trib, mid-trib, or post-trib rapture: Pre-trib – rapture Mid-trib – rapture Post-trib – rapture “Rapture” texts (see “tribulation” texts, p. 22): Mtt 24:21-31 For then there will be great distress, unequaled from the beginning of the world until now—and never to be equaled again. 22 If those days had not been cut short, no one would survive, but for the sake of the elect those days will be shortened. 23 At that time if anyone says to you, ‘Look, here is the Christ!’ or, ‘There he is!’ do not believe it. 24 For false Christs and false prophets will appear and perform great signs and miracles to deceive even the elect—if that were possible. 25 See, I have told you ahead of time. Some call Dispensationionalism “sensationalism” because it depends so heavily upon it. No NT word for “rapture.” 19 See Beale, NTBT, “The Idea of the Great Tribulation in the Book of Revelation,” pp. 207-224. 17 18 Stephen T. Hague, Revelation Course-notes,, p. 21 “So if anyone tells you, ‘There he is, out in the desert,’ do not go out; or, ‘Here he is, in the inner rooms,’ do not believe it. 27 For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man. 28 Wherever there is a carcass, there the vultures will gather. 29 “Immediately after the distress of those days ”‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken. 30 “At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. 31 And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other. 26 Jn 14:3 And if I go and prepare a place for you, I will come back and take you to be with me that you also may be where I am 1 Thess 4:13-17 Brothers, we do not want you to be ignorant about those who fall asleep, or to grieve like the rest of men, who have no hope. 14 We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him. 15 According to the Lord’s own word, we tell you that we who are still alive, who are left till the coming of the Lord, will certainly not precede those who have fallen asleep. 16 For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. 17 After that, we who are still alive and are left will be caught up together with them in the clouds to meet the Lord in the air. And so we will be with the Lord forever. 1 Cor 15:51-53 Listen, I tell you a mystery: We will not all sleep, but we will all be changed— 52 in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. 53 For the perishable must clothe itself with the imperishable, and the mortal with immortality. c Isaiah 13:10; 34:4 Stephen T. Hague, Revelation Course-notes,, p. 22 (above)Differences Between Dispensational Pre-millennialism and Historical Pre-millennialism by Dr. Ron Wolfe -- Sept. 28, 2009 (c) 2009.20 Tribulation: Rev 1:9; 7:9-17 (see “rapture” texts, p. 20): Within Amil and post mil views one can hold either NT events (fall of Jerusalem) and/or a progressive, ongoing tribulation (the church age), or both that and/or the view that there will be a widespread and greatly heightened tribulation before Christ returns. That is, many hold that there was, or will be, a Tribulation, while there are many “tribulations” in all ages. Jesus said that tribulation would happen in the lifetime of his disciples, and that it would also continue until he returned (Mtt 24:21-22). Jesus also completes in his life and death the fulfillment of a great tribulation as the last Adam, the representative of Israel, as prophesied in Dan7-12.21 Therefore, the suffering of the present church may be considered as the prophesied “tribulation” of the people of God in the latter days. The question is, when does such tribulation begin. According to the testimony of the NT, it was already happening then (Jn 16:33; Acts 14:22; Rom 5:3; 8:35-36; 2 Tim 3:12; Rev 1:9; Col 1:24; 1 Pet 4:1-7, 12-13; see more texts below), and thus may even be considered as having begun for the OT believer (many texts of believers suffering trials and tribulations). Nevertheless, it also seems that a dramatic escalation of eschatological tribulation began during the life of Jesus, and following, and fulfilling that heightened tribulation described in Daniel 712.22 Certainly, Jesus thought of the present age to be one of tribulation (esp. in describing the future expectation of his 20 http://www.firstharrison.org/eschatology_chart.htm See Beale, NT Biblical Theology, pp. 214. Beale proposes there was an escalation of tribulation with the coming of Christ and the creation of the church (see Rev 12:7-17). The spiritual forces were unleashed against Christ and his people. The devil’s priviledged access to the heavenly place of hios accusations has been lost, since he has no grounds whatsover to accuse God’s people since Christ’s death. The evil one has been cast down, and now concentrates on wreaking havoc in the earth. 22 See especially Beale’s discussion in NT Biblical Theology, pp. 207-224. 21 Stephen T. Hague, Revelation Course-notes,, p. 23 disciples, Mtt 24:9; Mk 13:5-13). This may also be observed in some of the challenges the church was going to face, such as satanic deception (1 Tim 4;1; 2 Tim 3:1; 2 Pet 3:2-7; Jude 18-19).23 See also Rom 8:17; Phil 3:10; Col 1:24; Eph 5:16, 6:1113; Col 6:13. “Tribulation” texts in NASB (interestingly, the NIV only renders Rev 7:14 with “tribulation”): Mtt 24:9 “ Then they will deliver you to tribulation , and will kill you, and you will be hated by all nations on account of My name Mtt 24:21 for then there will be a great tribulation, such as has not occurred since the beginning of the world until now, nor ever shall. Mtt 24:29 “But immediately after the tribulation of those days the sun will be darkened , and the moon will not give its light , and the stars will fall from the sky , and the powers of the heavens will be shaken , Mk 13:19 “For those days will be a time of tribulation such as has not occurred since the beginning of the creation which God created , until now , and never shall. Mk 13:24 “But in those days , after that tribulation , the sun will be darkened , and the moon will not give its light , Jn 16:33 “ These things I have spoken to you, that in Me you may have peace . In the world you have tribulation , but take courage; I have overcome the world.” Rom 2:9 There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek, Rom 5:3 And not only this, but we also exult in our tribulations, knowing that tribulation brings about perseverance; Rom 8:35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or peril, or sword? Rom 12:12 rejoicing in hope, persevering in tribulation, devoted to prayer, 1 Thess 1:6 You also became imitators of us and of the Lord, having received the word in much tribulation with the joy of the Holy Spirit, Rev 1:9 I, John, your brother and fellow partaker in the tribulation and kingdom and perseverance which are in Jesus, was on the island called Patmos, because of the word of God and the testimony of Jesus. Rev 2:9 ‘I know your tribulation and your poverty (but you are rich ), and the blasphemy by those who say they are Jews and are not, but are a synagogue of Satan . Rev 2:10 ‘Do not fear what you are about to suffer . Behold, the devil is about to cast some of you into prison , that you may be tested , and you will have tribulation ten days . Be faithful until death , and I will give you the crown of life . Rev 2:22 ‘Behold, I will cast her upon a bed of sickness , and those who commit adultery with her into great tribulation , unless they repent of her deeds . Rev 7:14 And I said to him, “My lord, you know.” And he said to me, “These are the ones who come out of the great tribulation, and they have washed their robes and made them white in the blood of the Lamb. WHT Revelation 1:9 Ἐγὼ Ἰωάνης, ὁ ἀδελφὸς ὑμῶν καὶ συνκοινωνὸς ἐν τῇ θλίψει καὶ βασιλείᾳ καὶ ὑπομονῇ ἐν Ἰησοῦ, ἐγενόμην ἐν τῇ νήσῳ τῇ καλουμένῃ Πάτμῳ διὰ τὸν λόγον τοῦ θεοῦ καὶ τὴν μαρτυρίαν Ἰησοῦ. WHT Revelation 2:9 Οἶδά σου τὴν θλίψιν καὶ τὴν πτωχείαν, ἀλλὰ πλούσιος εἶ, καὶ τὴν βλασφημίαν ἐκ τῶν λεγόντων Ἰουδαίους εἶναι ἑαυτούς, καὶ οὐκ εἰσίν, ἀλλὰ συναγωγὴ τοῦ Σατανᾶ. WHT Revelation 2:10 ⸂μὴ⸃ φοβοῦ ἃ μέλλεις πάσχειν. ἰδοὺ μέλλει βάλλειν ὁ διάβολος ἐξ ὑμῶν εἰς φυλακὴν ἵνα πειρασθῆτε, καὶ ⸂ἔχητε⸃ θλίψιν ἡμερῶν δέκα. γίνου πιστὸς ἄχρι θανάτου, καὶ δώσω σοι τὸν στέφανον τῆς ζωῆς. 23 Beale, NT Biblical Theology, p. 214. Stephen T. Hague, Revelation Course-notes,, p. 24 WHT Revelation 2:22 ἰδοὺ βάλλω αὐτὴν εἰς κλίνην, καὶ τοὺς μοιχεύοντας μετ᾽ αὐτῆς εἰς θλίψιν μεγάλην, ἐὰν μὴ μετανοήσουσιν ἐκ τῶν ἔργων ⸂αὐτῆς⸃· WHT Revelation 7:14 καὶ εἴρηκα αὐτῷ Κύριέ μου, σὺ οἶδας. καὶ εἶπέν μοι Οὗτοί εἰσιν οἱ ἐρχόμενοι ἐκ τῆς θλίψεως τῆς μεγάλης, καὶ ἔπλυναν τὰς στολὰς αὐτῶν καὶ ἐλεύκαναν αὐτὰς ἐν τῷ αἵματι τοῦ ἀρνίου. Scans below: “The Eschatologogical Discourse of Jesus” (Beale, NT Biblical Theology, pp. 212-213): “What difference does it make for Christian living that the tribulation has already begun?” (Beale, NT Biblical Theology, pp. 221-222): Stephen T. Hague, Revelation Course-notes,, p. 25 Stephen T. Hague, Revelation Course-notes,, p. 26 Stephen T. Hague, Revelation Course-notes,, p. 27 Stephen T. Hague, Revelation Course-notes,, p. 28 Digression: [from Hague’s OT Prophets Syllabus on Daniel’s vision of the “seventy sevens”]: see “seven,” pp. 86, 87 . Daniel’s prayer, vision of Gabriel, and revelation of the seventy ‘sevens’: Dan 9 (Also see Roberton’s summary, Christ of the Prophets, p. in Prophets Syllabus) Dan 9:24-27 “Seventy ‘sevens’ a are decreed for your people and your holy city to finish b transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy. c 25 “Know and understand this: From the issuing of the decree d to restore and rebuild Jerusalem until the Anointed One, e the ruler, comes, there will be seven ‘sevens,’ and sixty-two ‘sevens.’ It will be rebuilt with streets and a trench, but in times of trouble. 26 After the sixty-two ‘sevens,’ the Anointed One will be cut off and will have nothing. f The people of the ruler who will come will destroy the city and the sanctuary. The end will come like a flood: War will continue until the end, and desolations have been decreed. 27 He will confirm a covenant with many for one ‘seven.’ g In the middle of the ‘seven’ h he will put an end to sacrifice and offering. And on a wing of the temple he will set up an abomination that causes desolation, until the end that is decreed is poured out on him. i ” j God answered (in part) Daniel’s prayer with a vision of seventy ‘sevens’. See “seven,” pp. 86, 87. “On this all interpreters are agreed, that the seventy weeks which are determined upon the people and the city are in vers. 25-27 divided into three periods, and are closely defined according to their duration and their contents.”24 Traditional Messianic viewpoint – Sixty nine sevens are between the decree to rebuild Jerusalem and the coming of the Messiah. The all-sufficient sacrificial death of the Messiah concludes the seventieth seven, after which Jerusalem is destroyed. The majority view of the church fathers considered Daniel’s prophecy to outline the first advent of the Messiah, the death of the Messiah, and the Roman desolation of Jerusalem. a Or `weeks’ ; also in verses 25 and 26 b Or restrain c Or Most Holy Place ; or most holy One d Or word e Or an anointed one ; also in verse 26 f Or off and will have no one ; or off, but not for himself g Or `week’ h Or `week’ i Or it j Or And one who causes desolation will come upon the pinnacle of the abominable temple, until the end that is decreed is poured out on the desolated city 24 Keil & Delitzsch, Daniel, p. 337. Stephen T. Hague, Revelation Course-notes,, p. 29 Typological Messianic viewpoint – Dan 9:25 denotes two eras through seven sevens and sixty two sevens. The period of the seven sevens is between the decree to rebuild Jerusalem and the first coming of the Messiah. The church age follows for a long time, after which Satan is loosed during a period of rebellion and persecution wherein Antichrist will suppress the worship of the church. But his end is sure. Historical-critical viewpoint – the prophecy of Dan 9 was strictly about the time period of Antiochus Epiphanes. (left)Amil approach with slight variation in the last seven: Amillenialists: no gap view • First seven “sevens” relates to the return of the remnant from Babylonian exile. • Sixty-two “sevens” relates to the period until the crucifixion of Messiah. • Last “seven” relates to the death of Messiah and the desecration of the temple (Romans)25 (no gap between the 69th and 70th sevens). (left)Premil outline of seventy weeks.26 Premillenialists: gap view • “Seven” equals one week, and if each day stands for one year, there are 490 years. • Sixty nine of the seven “days” are after the decree to rebuild Jerusalem in 445 BC until AD 29.27 The Anointed One will be “cut off” at the end of these sixty nine sevens. • The seventieth “seven” will not occur until the very end, after the parenthetical church age, during the final tribulation and after the rapture of believers (preceding the millennium).28 Postmillenialists: Preterist postmils place the seventieth week in the 40 year period between the resurrection (33 AD) and the destruction of Jerusalem (73 AD). Traditionally postmils have viewed the present period as the millennium, similarly to the amils. Their emphasis is on the unilateral application of biblical law and the Christianization of the world which must precede Christ’s return. I have not found any comments directed to what they make of Daniel’s 70th “7”. 25 VanGemeren, Prophetic Word, p. 349. David R. Reagan, “Daniel's 70 Weeks Of Years When did it start? Has it ended, or is there a gap in it?” www/ therain.org 2002. 27 Considerable disagreement about the beginning dating for the 490 years persists: Jeremiah’s prophecy about the destruction of Jerusalem (Jer 31:38; 32:15, 37, 44), Cyrus’ decree (538), Darius I’s decree (520), Artexerxes’ decrees (457 or 444). Unfortunately, one’s end-times eschatology often tends to affect the starting point more than anything else. 28 Other important features common to premils are: 1) Abomination of desolation is the sign of the Great Tribulation. 2) Links Olivet Discourse with Daniel’s 3) The “anointed ruler” (Cyrus king of Persia) issued decree in 587 and the beginning of the 62 sevens is 408 B.C. 4) Daniel’s seventieth seven: “Coming Prince” will make covenant with Israel for seven years. Israel will sacrifice again. The “prince” will stop the Jewish sacrifices. The “prince will set up the abomination of desolation in temple. There will be war and desolations in 2nd half of seventieth seven. The prince and idol will be destroyed at end of seventieth seven. Paul’s “Man of Lawlessness” (II Thessalonians 2:1-11) may be the “prince” of Daniel. 26 Stephen T. Hague, Revelation Course-notes,, p. 30 It is impossible to bind God to any eschatological (millennial) system.29 Yet we try . . . (for anyone who doubts that this still makes the news) Conflict begins anew debate on end times By Larry Witham THE WASHINGTON TIMES April 6, 2002 The bloody conflict in the Middle East is again turning some evangelicals to the Bible for texts that speak of a final cosmic battle in those ancient lands. Some scholars and religious leaders warn against being too literal. As with the founding of Israel in 1948, the Six Day War in 1967, and the Persian Gulf war of 1991, the ongoing violence between Israel and Palestinians is making some Christians think of a biblical-scale showdown. ”I see Israel as the only nation on Earth with a title deed to any real estate,” said Hal Lindsey, who popularized the study of Bible prophecy in his 1970 book, “The Late Great Planet Earth.” He said that at this time he is focusing on larger biblical themes rather than details, such as terrorist attacks on America or Israel’s seizure of Yasser Arafat’s political headquarters. ”In Jeremiah, God declared a promise to the people of Israel, and He keeps His promise,” Mr. Lindsey said. “We’re seeing a contest now between God’s promise and the rest of the world, which says Israel can’t exist.” Capital Bible Seminary President Homer Heater, an Old Testament scholar, said Bible prophecy demands a sympathy to Israel but that Christians must also defend the rights of Arab Christians and justice. ”I’m trying to persuade Christians to not just carte blance support Israel,” Mr. Heater said. “The Christian Embassy in Israel, for example, says Israel can do nothing wrong.” Mr. Heater had been a professor at Dallas Theological Seminary, widely known for its “premillennial” view of the Bible. In that belief, the 1,000 years cited in the book of Revelation is the millennium-long reign of Christ in Jerusalem before the final judgment. ”We do believe there is a future conflagration in the Middle East,” Mr. Heater said. “But is this it? I don’t know.” He recalls how Iraq’s 1991 invasion of Kuwait made evangelical media eager for exciting commentary, which he tried to discourage. “Everyone was so hot on the thing,” he said. “And I said, ‘This is not it.’“ Images of an end time in the Middle East stretch from the Hebrew books of Jeremiah, Zechariah and Daniel to the New Testament’s gospel of Matthew and the book of Revelation. The more apocalyptic interpretations see the return of Jews to Israel, the rise of an anti-Christ, a new world government and a final battle of Armageddon as key features in God’s plan. During the Gulf war, some evangelicals said Saddam Hussein was the anti-Christ and likened the smoke of burning oil wells to Matthew’s allusion to how “the sun will be darkened, and the moon will not give its light.” Also in Matthew, Jesus said that before His return, “Ye shall hear of wars and rumors of wars.” Though all Christian traditions adhere to the Bible, mainline Protestants and Roman Catholics take such prophecies and Israel symbolically. Mainline Protestants also have historic missions in Arab Palestine and side with their cause, while Rome has Arab districts and sees Jerusalem as an international city. In contrast, evangelicals such as Pat Robertson back Israel, and the Rev. John Hagee, a San Antonio pastor, built an international ministry on interpreting Middle East events. His end-time evidence includes Jewish control of Jerusalem and world television so everyone may see the final events. Others point to the new European Union as the united empire the Bible predicts. In recent weeks, some Christians have evoked Zechariah’s prophecy that God will “make Jerusalem a burdensome stone” so “all the people in the earth gathered together against it.” Erin Zimmerman, a columnist for the Christian Broadcasting Network, recently visited Israel with evangelicals and was “surprised by the lack of detailed, ‘date-setting’ type of end-times speculation that was popular during the Gulf war.” She said those who make contact with suffering Israelis and Palestinians “are mostly concerned with their safety,” not prophecy, and turn to Bible texts to “pray for the peace of Jerusalem” as the Psalms state. ”They’re becoming more aware that there’s a human side to Armageddon,” Miss Zimmerman said. “For many Christians, I think the prophetic viewpoint is being tempered by a new level of compassion where the Middle East is concerned.” During the Gulf war, 40 percent of Americans told pollsters the world is likely to end in the battle of Armaggedon, and as 2000 approached, 20 percent said the world will end in their lifetimes. 29 VanGemeren, “Systems of Continuity,” Continuity and Discontinuity, p. 62. Stephen T. Hague, Revelation Course-notes,, p. 31 Mr. Lindsey’s Web site, which receives 8 million hits a month, began a poll on interpreting the new Mideast violence, so far garnering an “unscientific sample” of 4,000 votes. Most — 72.5 percent — agreed with the statement, “I believe we actually are seeing the start of the war that leads to antichrist and Armageddon.” Most of the rest said: “I believe it is coming, but this isn’t it.” 30 Yet, we try. . . Read L. Boettner’s (a postmillennialist) summary of views below: 30 From http://www.washtimes.com/national/20020406-17874966.htm. Stephen T. Hague, Revelation Course-notes,, p. 32 Stephen T. Hague, Revelation Course-notes,, p. 33 Stephen T. Hague, Revelation Course-notes,, p. 34 Opinionated comments related to the post-mill position of Theonomy, or Christian reconstructionism: Though I share many moral/political sympathies with theonomists, I have reservations about post-mil eschatology that inclines naturally to theocratic notions (e.g., churchstate high church Anglicanism), as well as the application of OT civil/moral law upon unbelievers. Despite the apparently agreeable tendencies towards Reformed theology in these circles, I have witnessed a goodly number of Reformed Episcopal acquaintances developing deep longings for a “Reformed” and “Catholic” theology and ecclesiology (which seems like a contradiction in terms to me). This would sit well with a theocratic Anglicanism underscored by a view that sees very little discontinuity with OT civil law, etc. Further, the idea that we are in a political battle easily takes precedence over the fact that we are in a spiritual battle, though I sympathize with some of their political hopes. I think this is often characterized in the expression the “Fundamentalist right wing,” which means “those who are politically opposed to our liberal agenda in securing power and access to capital to fund our cause.” The sad truth is that this often does seem to be the impression we leave on the world, that we are more interested in winning a political battle with them than their souls. I clearly do believe we are in a battle, but the victory will only come in the eschaton of Christ, though we must work hard here to advance that kingdom through the preaching of the Gospel and “defending the innocent, looking after the widows, etc.” And yes, through all means (barring sinful ones) of occupations we are to exemplify our Lord’s character, by demonstrating his presence with us. What is in view here is the Protestant and Reformational belief that all of life for the believer is under the Lordship of Christ (there is no sacred/secular divide), but that we cannot compel faith or practice through the power of the state. That is, the sphere of the church’s power is not political, even though its spiritual and moral influence should be pervasive. Further, I am not persuaded by post-mils that the world is much better today than it ever was, nor that the world will be largely Christianized before Jesus returns (these seem to ebb and flow throughout history). This is not to deny, however, that wherever true biblical faith and practice have touched the world that it has transformed the world. In that sense, since Christ came, the world has been better in countless ways, yet that is not solid enough ground upon which to base a post-mil eschatology, in my view. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 35 Millennial madness and mindsets: Wacko Waco and all of the excluded middles ➢ See Richard Abanes’ End-Time Visions for a historical survey of most of the bizarre and unbiblical predictions of the end, etc., See his list of the major (false) end-times predictions in “Timeline of Doom,” pp. 335-340. ➢ See “Library of Date Setters for end of world!” in reserve folder (www.bible.ca). Another subcategory could be included here for those with a fascination for the offbeat, counter cultural, and weird. The biggest money maker in Christian publishing is end-times sensationalism. Go to your local Christian bookstore and see the “prophecy” section and search in vain for anything on the OT prophets or the hermeneutics of biblical prophecy. One gets the impression that prophecy means only one thing: the contemporary fulfillment of particular predictions, and the more implausible the better. there are thousands of bizarre, end-times web pages for the bored web surfer with nothing but time on his hands. (above)“THE END” photo31 31 Photo from Abanes, End-Time Visions, p. 253. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 36 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 37 Another good example of New Age nonsense on Revelation: from www.revelation13.net In this site Revelation 13, my method of prophecy combines Astrology and other New Age Schools, mythology, religion, the prophecies of Nostradamus, and numerical analysis. In particular, the Book of Revelation of the Bible is discussed, including Chapter 13 on an evil dictator, the Antichrist. The emphasis of this web site is on predicting the future for years 2004 - 2010. This is a new holistic method of prophecy I have developed. I will give a detailed description of my theories in this web site. Also discussed here: economic predictions and the Stock Market, predictions of world events for this year and future years, Astrology and New Age discussion of diseases (including SARS, Ebola, Influenza, AIDS, Mad Cow Disease, Smallpox), a New Age theory of Geography, geographic coordinates, and population, the horoscope and astrology of Princess Diana and Prince Charles, and the movies. And there is a list of recent past and future significant dates of Astronomical and Astrological events and other days of interest. Also, the Astrological events of August 1999 (a solar eclipse seen in Europe and a rare alignment of planets in a cross shape) is discussed. And the War against Terrorism following the September 11, 2001 terrorist attack on the U.S. is discussed, and also Iraq. Also, this site has photos of sacred and mystical places, and two prominent legal cases are discussed from a prophecy point of view: the O.J. Simpson case, and the Scott Peterson case. Also discussed: the seven year End Times period of the Antichrist may have begun in August 2000 and may end in August 2007 at Armageddon. Possible Antichrist sighting: I think the Antichrist is the Russian President elected in March 2000, President Putin, beginning the 7 year End Times period in August 2000, and the Red Dragon that Putin the Antichrist will be allied with is Red China. The Antichrist is not Osama bin Laden, because he is too evil; the Antichrist will appear to be a good man, in fact the Antichrist will appear to be the saviour of mankind. Osama bin Laden I think is "The Destroyer" or "The angel of the bottomless pit" in Revelation 9, an evil demon from the depths of Hell, who brings about a world crisis that helps bring about the rise of the Antichrist, Russian President Putin. And the planetary alignment of 5/5/2000 with the sun and planets on one side of the earth is discussed, note that Vladimir Putin was inaugurated as President of Russia 2 days later on May 7, 2000. And on November 4 2003 there was the largest solar flare ever seen, when Putin was in Rome, and on Nov. 8 there was a lunar eclipse and a grand sextile hexagon shaped astrology pattern, again indicating Putin is the Antichrist; apparently Putin visiting Rome, which is connected with the Antichrist in Bible prophecy, resulted in a tremendous Satanic force that resulted in the giant solar flare on Nov. 4 2003, see this page. And the possibility of a doomsday asteroid or comet collision with earth is discussed, note that in 2002 there were several asteroid near-misses with earth; and a King James Bible Code matrix may predict an asteroid hit in the ocean in 2007, causing a giant tidal wave. Also, recent plane crashes are analyzed, including the 11-12-2001 American Airlines Flight 587 crash, TWA Flight 800, and Swissair Flight 111, and how these crashes relate to the Book of Revelation. And other prophet's prophecies are discussed, other Bible prophecies, and Virgin Mary apparitions and prophecies. And you can Search this site for subjects. Also, see the pages on the King James bible code which discusses King James Bible code patterns related to Muslim terrorists and terrorism, the Laci Peterson and O.J. Simpson cases, Princess Diana, could an asteroid hit earth, the possibility of Cold Fusion nuclear power, and the US Presidential Election in 2004. This page on the King James Bible Code has matrices on the theory that there is a giant fission nuclear reactor in the center of the Earth, that produces heat and Earth's magnetic field, and causes volcanoes and earthquakes - and it could be running out of fuel, resulting in global chaos. And this page discusses Bible Code matrices on the possibility of a volcano in the Canary Islands off North Africa causing a giant tidal wave that would hit the U.S. and Europe. See this page on Bible Code matrices for years 2005-2007. Generally, astrology, new age methods, numerical analysis, religion, and mythology are combined to explain the world today, and to predict the future. Primary OT texts of the eschatos (and millennium?) New creation? Isa 2:2-4 In the last days the mountain of the LORD’s temple will be established as chief among the mountains; it will be raised above the hills, and all nations will stream to it. 3 Many peoples will come and say, “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths.” The law will go out from Zion, the word of the LORD from Jerusalem. 4 He will judge between the nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Church age? Mic 4:1-5 In the last days the mountain of the LORD’s temple will be established as chief among the mountains; it will be raised above the hills, and peoples will stream to it. 2 Many nations will come and say, “Come, let us go up to the mountain of the LORD, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths.” The law will go out from Zion, the word of the LORD from Jerusalem. 3 He will judge between many peoples and will settle disputes for strong nations far and wide. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. 4 Every man will sit under his own vine Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 38 and under his own fig tree, and no one will make them afraid, for the LORD Almighty has spoken. 5 All the nations may walk in the name of their gods; we will walk in the name of the LORD our God for ever and ever. Messianic age? New creation? Isa 11:1-10 A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. 2 The Spirit of the LORD will rest on him— the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the LORD— 3 and he will delight in the fear of the LORD. He will not judge by what he sees with his eyes, or decide by what he hears with his ears; 4 but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. 5 Righteousness will be his belt and faithfulness the sash around his waist. 6 The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little child will lead them. 7 The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. 8 The infant will play near the hole of the cobra, and the young child put his hand into the viper’s nest. 9 They will neither harm nor destroy on all my holy mountain, for the earth will be full of the knowledge of the LORD as the waters cover the sea. 10 In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his place of rest will be glorious. New creation re-figured in return from exile? Isa 65:17-25 “Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind. 18 But be glad and rejoice forever in what I will create, for I will create Jerusalem to be a delight and its people a joy. 19 I will rejoice over Jerusalem and take delight in my people; the sound of weeping and of crying will be heard in it no more. 20 “Never again will there be in it an infant who lives but a few days, or an old man who does not live out his years; he who dies at a hundred will be thought a mere youth; he who fails to reach a hundred will be considered accursed. 21 They will build houses and dwell in them; they will plant vineyards and eat their fruit. 22 No longer will they build houses and others live in them, or plant and others eat. For as the days of a tree, so will be the days of my people; my chosen ones will long enjoy the works of their hands. 23 They will not toil in vain or bear children doomed to misfortune; for they will be a people blessed by the LORD, they and their descendants with them. 24 Before they call I will answer; while they are still speaking I will hear. 25 The wolf and the lamb will feed together, and the lion will eat straw like the ox, but dust will be the serpent’s food. They will neither harm nor destroy on all my holy mountain,” says the LORD. Eternal kingdom of new creation? Jer 31:31-34 “The time is coming,” declares the LORD, “when I will make a new covenant with the house of Israel and with the house of Judah. 32 It will not be like the covenant I made with their forefathers when I took them by the hand to lead them out of Egypt, because they broke my covenant, though I was a husband to them,” declares the LORD. 33 “This is the covenant I will make with the house of Israel after that time,” declares the LORD. “I will put my law in their minds and write it on their hearts. I will be their God, and they will be my people. 34 No longer will a man teach his neighbor, or a man his brother, saying, ‘Know the LORD,’ because they will all know me, from the least of them to the greatest,” declares the LORD. “For I will forgive their wickedness and will remember their sins no more.” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 39 Messianic age? Post Pentecost? Joel 2:28 And afterward, I will pour out my Spirit on all people. Your sons and daughters will prophesy, your old men will dream dreams, your young men will see visions. Mal 1:11 My name will be great among the nations, from the rising to the setting of the sun. In every place incense and pure offerings will be brought to my name, because my name will be great among the nations,” says the LORD Almighty. It is for us to decide the best interpretation of these OT texts. The fact that there is no sound principle for determining what is figurative or “literal” makes our task difficult. I propose that in many cases there is a progressive fulfillment at work, in that there is room for a both/and understanding. For example: ▪ The then-past of the exile/post-exilic age (pre-figuration of shalom, church age, new creation, restoration in remnant return from exile) ▪ The now of the church age (the remnant of all true believers) ▪ The then-future of the coming kingdom In seeking to avoid a simplistic “multiple fulfillment” viewpoint, the challenge is to determine which aspects are figurative, which aspects are telescoped, and which aspects refer to which epochs. This is congruent with keeping the progressive aspect of revelation ever in mind. Although we can not expect to derive concise charts and timelines for all the predictive prophecies in the OT (though many try), we need not despair of grasping significant redemptive historical meaning. Prophecy is linked in a profound way with a poetic way of perceiving and describing, and any attempt to “systematize” the prophecies without consideration of this aspect is doomed to over “rationalization.” As in all communication, all is not always revealed, and the full picture often gradually comes through only in “starts and stops.” This process in the long view of biblical prophecy is difficult to always grasp from any given historical vantage point. Nevertheless, we can see how numerous predictions were at first hinted at, then elucidated, then misperceptions corrected, then finally clarified. Naturally, final clarification of many items occurred through the life, death, and resurrection of Jesus, yet there are many obscurities awaiting another Day of clarification. Jesus rebuked his disciples for failing to understand the prophets better on his account, after he had repeatedly told them that he was to die and be raised from the dead. Lu 24:25 He said to them, “How foolish you are, and how slow of heart to believe all that the prophets have spoken! They did not get the point until after the fact, even though they had every opportunity to try. The issues of multiple fulfillment/meaning and double sense are directly related to end-times eschatological issues. r Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 40 A Song On the End of the World by Czeslaw Milosz translated by Anthony Milosz On the day the world ends A bee circles a clover, A fisherman mends a glimmering net. Happy porpoises jump in the sea, By the rainspout young sparrows are playing And the snake is gold-skinned as it should always be. On the day the world ends Women walk through the fields under their umbrellas, A drunkard grows sleepy at the edge of a lawn, Vegetable peddlers shout in the street And a yellow-sailed boat comes nearer the island, The voice of a violin lasts in the air And leads into a starry night. And those who expected lightning and thunder Are disappointed. And those who expected signs and archangels' trumps Do not believe it is happening now. As long as the sun and the moon are above, As long as the bumblebee visits a rose, As long as rosy infants are born No one believes it is happening now. Only a white-haired old man, who would be a prophet Yet is not a prophet, for he's much too busy, Repeats while he binds his tomatoes: No other end of the world will there be, No other e Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 41 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 42 7. Several thoughts before proceeding to the end of the eschatos One evening my wife and I were out walking and having quite a discussion about the meaning of the Revelation, and I was expressing how much in the Revelation is overlooked when we spend our time in arguments about the details of the end times, e.g., the cryptic numbers and names, etc. Just as I was saying something along those lines, we crossed a sidewalk square that had been inscribed before the cement dried with a pentagram and 666. A startling coincidence to support my point! The glorious reality of Christ’s personal relationship with the church (first five chapters are personal letters from Christ to his church) his second coming are somehow obscured by intrigue over the anti-Christ and the person of 666, etc. The majority of eschatological debates that divide us center on one phrase that mentions a 1,000 year period and texts concerning a tribulation: interpretations of these determine whether one is Premillenial, Postmillenial, amillenial, panmillenial, pretibulation, midtribulation, posttribulation, presentasphyxiation. Why do these aspects of the Revelation consume so much of our attention? The particulars on the tribulation alone define the “theological distinctive” of many Christian schools in the USA! I do not mean to suggest that our view on this subject does not matter, for it matters immensely in how we interpret the Revelation, but even more in how we interpret the OT, as well as in how we understand the present times and our role in them. It is my strong feeling, however, that wherever undo emphasis is placed on one’s view of the precise details of the millennium or the timing of the tribulation, there is an unwarranted longing to have a blueprint to the future. This is not what the Revelation is. It is particularly a revelation of Jesus Christ, and a revelation always has redemptive purposes, not just the goal of satisfying our sinful desire to know the future. After all, it is not astrology, but a revelation and revelation is a partial unveiling of what is hidden, but not necessarily of the things we want to know to satisfy our idle speculations. Rather, in this case, it is an unveiling of that which God considers important to complete his revelation to mankind. It is his last revelation to us that we will have until the final revelation in Christ’s second coming. That alone is critical in regards to the history of God’s redemptive purposes. The questions before us are, what has been revealed and what has not been revealed? I would like to affirm that much was revealed concerning God’s redemptive history as recorded in the OT. This is not all, for there is wonderful information about the present Church age, the end-times, the millennium period (whether spiritual or literal), and particularly about Christ’s second coming. Nevertheless, I would like to focus on the fact that the OT underscores nearly all of Christ’s revelation to John on the Island of Patmos where he was in exile there during the persecutions of Domitian. Patmos is known as a small island for banishment in Roman times. A tradition locates the place of John’s writing Revelation in a cave there (now the Convent of the Apocalypse). The beauty, power, and glory of the book rest in large part on its links with the OT, as well as the NT. (We cannot consider all of the allusions to the OT in Revelation, but I have provided a list for you from which I will select key themes, p. 68f.) B. The purposes of Revelation  In light of Christ’s first and second coming, God’s perspective is given to the church on the past hopes (promises) and history of redemption (promises fulfilled in the OT/NT), on the present realities of the world, life in the world for the redeemed, and on the future hope of redemption in the new creation. If this book does not greatly re-orient us towards Christ in all things, then perhaps our hermeneutic is faulty. As Beale states it well, “The heavenly revelation usually runs counter to the assessment of Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 43 history and values from the human, earthly perspective and therefore demands that people change and realign their views with the heavenly view; in this respect, people in the churches are exhorted to submit to the demands of the book’s message or face judgment.”32 • In light of Christ’s first and second coming, God’s exhortation is given to have the mind of Christ, his perspective, on all of the above, and to be wary of the powers of evil in the present world-systems. If this book does not greatly alert and startle us to obey and worship him, then perhaps our hermeneutic is faulty. • In light of Christ’s first and second coming, God’s prophetic warning is given against the rebellious world, the dangers of apostasy from Christ, and the coming judgment. If this book does not greatly sober us to greater vigilance and zeal, then perhaps our hermeneutic is faulty. • In light of Christ’s first and second coming, God’s encouragement is given to the redeemed in all the ages of the church to embrace his promises, and worship him, and not lose heart or hope in the face of tribulations. If this book does not greatly encourage us to believe, trust, and rejoice in him, then perhaps our hermeneutic is faulty.  The Revelation stands squarely in the line of the prophetic tradition of warning and encouragement (weal and woe), in which judgment is a blessing/deliverance for the redeemed but a curse/destruction for the unredeemed.  The Revelation in the prophetic tradition also seeks to motivate the saints to avoid all compromise with the world and to worship God, and through John’s theophanous visions to realize that they already dwell in the heavenly places. As Beale states it, they are “to align their thoughts and behavior with the Godcentered standards of the new creation. They are to see their own situation in this world in light of the eternal perspective of the new world, which is their true home.”33  And, “The heavenly revelation usually runs counter to the assessment of history and values from the human, earthly perspective and therefore demands that people change and realign their views with the heavenly view; in this respect, people in the churches are exhorted to submit to the demands of the book’s message or face judgment.”34 Beale writes that the main idea of the Revelation is “the sovereignty of God and Christ in redeeming and judging brings them glory, which is intended to motivate saints to worship God and reflect his glorious attributes through obedience to his word . . . .”35 “Part of the main point is to motivate the readers not to compromise with the world but align their thoughts and behavior with the God-centered standards of the new creation. They are to see their own situation in this world in the light of the eternal perspective of the new world, which is now their true home.”36 32 See Beale, Revelation (NIGTC), p. 38. See Beale, Revelation (NIGTC), p. 175. 34 See Beale, Revelation (NIGTC), p. 38. 35 See Beale, Revelation (NIGTC), p. 174. 36 See Beale, Revelation (NIGTC), p. 175. 33 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 44 C. Reading Revelation: inter-textuality, inner-textuality, figural representation ➢ See articles for reading “Allusions-in-Revelation” by J.Paulien; “Intertextuality in Revelation” by J.Paulien; “Authorial Intention in Revelation” by S.Moyise; “Response To Jon Paulien On The Use Of The Old Testament In Revelation” by G.Beal; “Assessing OT allusions in Revelation” by D.Mathewson. Email me for the link to the online articles and syllabus-notes. When we seek to interpret this most difficult text of divine revelation, the simple question of just how are we to read it is paramount. I admit to a considerable lack of certainty, yet will venture where angels may fear to tread and where we humans so often rush in. Let us suppose (at least for the sake of argument) that much of the Revelation is symbolic and figurative, expressing cosmic truths and realities in numerous metaphors, motifs, images, symbols, and allusions. If this can agreed, then to propose the Revelation is a brilliantly inspired composition that employs some complex literary techniques that include the following (and require some degree of skill in literary analysis) (note: we must be careful when using loaded linguistic terminology, for they may carry unintended connotations that can be misconstrued, and they are also used in divergent ways by scholars): 1. Inner-textuality: Sailhamer defines this as the inner-linkage that binds narratives into a larger whole.37 Inner-textuality is typically sufficient to understand a biblical text, although author-intended inter-textuality (#2) is also helpful in interpreting texts that employ it. He also defines related in-textuality as the “cohesive nature of the strategy of the smallest literary unit,” that is as important as the structural unity of the whole book.38 2. Inter-textuality: Structuralists39 look for common use of literary conventions in which later writers take up to “reuse” or “recontextualize” or “extend” or “re-interpret” or “transform.” In a biblical context, this might be understood as the explicit and implicit use of earlier texts by later authors. Sailhamer calls inter-textuality simply the “study of links between and among texts.”40 This is seen in the NT which assumes our understanding of the OT (e.g. Revelation). Allusions (or imitation, influence, parody, pastiche) may fall into the category of inter-textuality. (above)Textual illustration in Figure 1.10 41 3. Inter-textual figuration: According to Jay Wells, inter-textual figurative representation is a compositional technique, not an interpretive one.42 We seek to interpret the Revelation, but we must first read it as literature. This is 37 Sailhamer, Introduction to the OT, pp. 209-212. Sailhamer, Introduction to the OT, pp. 207-208. 39 Structuralism is an approach to texts that seeks meaning in structures, or conventions, not in the intentions of the author. That is, the conventional codes have public meaning, and reading is governed by the structures beneath the textual surface, since there are a finite number of roles and functions (spheres of action). Structuralism assumes that every text has a structure governed by observable rules. Structuralists call this the grammar of literature. An emphasis on deep structure in Structuralism tends towards the deep subjectivity of the reader of the text, and hypothetical constructions of meaning related to the deep structure. Semiotics (or semiology) relates to Structuralism in viewing system constituents of structures as the only source of meaning. Semiotics is basically the study of signs and their processes in terms of their indications, likenesses, symbols, designations, etc. Semiotics has come to be applied to countless disciplines besides linguistics and literary studies. Deconstruction is another related [linguistic] theory that involves extreme skepticism about language and communication that heightens the distance between the signifier and the signified, wherein there is great slippage between words and their referents, making it impossible to establish meaning. In Deconstruction, there is no transcendental signified. In Deconstruction, all interpretation is “text” related, not objectively related, and thus it is based on contextual relationships. See also Lexical Semantics and Discourse Analysis, p. 52, f.n. 62. 40 Sailhamer, Introduction to the OT, p. 212. 41 Illustration from Sailhamer, Introduction to the OT, p. 212 42 Wells, “Figural Representation,” p. 115. 38 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 45 4. 5. 6. 7. 8. 9. 10. especially true today when our reading of the Revelation is so influenced by end-times concerns that too often we cannot see beyond them. Figural representation: Wells writes, “. . . the basic recognition that the biblical authors employ images or figures familiar to their readers (animals, objects, people, institutions, events from the past) to present their eschatological message.”43 The Revelation is packed full of images, symbols, figures, metaphoric language, and other forms of representation that pose the interpretive challenge to readers. We cannot see the forest for the trees. In fact, part of the problem is that we do not first consider the correlations and significances of the figural representations (before trying to force them into some grand end-times scheme). Such representation functions on both the intertextual and inner-textual levels, and this may help us understand the Revelation of John. Also Lansing comments on figuration: “In figural representation in the Bible, historical realities are understood to be intrinsically related to each other by special correspondences. Specifically, persons and events of the Old Testament are taken to signify persons and events in the New Testament. Both members of the figural relation are equally real and historical, but the New Testament personality or event is considered to be the "fulfillment" of the corresponding "figure" in the Old Testament.”44 Historical figuration or retrospective figuration: Wells writes, when “an author often employs real historical events familiar to the reader as figures representing past, present, or future realities. This kind of historical figuration is a way of seeing one event by looking at another. That is, an author articulates a correlation or nexus between two real events for the purpose of illuminating one by means of the other.”45 The Revelation is also packed with historical, retrospective figurations that take the contemporary reader of John’s Revelation into their well-known, marvelous past of redemption-history. If we are not familiar with that history, much of this figuration (or allusion) is lost on us. It is comparable to our ill-informed, contemporary reading of Shakespeare that misses most of the historical allusions. In sum, we can suggest that the Revelation of John looks back to the OT world (of which NT believers were still very much a part of) to examine the present in order to look to the future. This is expressed in # 6. Prospective figuration: Wells: when “an author contemplates a future time in terms of the past or present. The prospect of a future event, hope or expectation is cast in the imagery of something antecedent. The author’s purpose in drawing on past or present events is to look at the future, to instruct the reader in the way the future will be. The future is figurally represented in terms of past or present events. That is, the past heuristically configures the reader’s conceptualization of the future.”46 Metonymy: use of the name of one thing for another because of frequent association (Lu 16:29 “Moses and the Prophets”)47 Word-plays or phonetic figurations: these would be very difficult to recognize, especially if found between NT Greek and OT Hebrew. Plays on words (meanings) and their phonetic sounds (assonance/alliteration) are common in biblical Hebrew. The Revelation of John may have word-plays that can be identified, esp. related to OT motifs and images. Allusions: traditionally, the term used to describe any explicit, or implicit, retrospective reference, usually to a literary character, place, or other identifiable (often well known) antecedent. Metaphor/simile: metaphoric language is symbolic language meant to communicate with an appeal to the imagination by aligning and comparing otherwise dissimilar things. In general, the figures of the Old Testament all point to or signify the central figure of the New Testament— namely, Christ and things (like Rahab as a figure for the Church) related to him. This system of biblical figuralism is known alternatively as “typology,” and the Old Testament figure is termed the “type,” while its fulfillment in the New Testament goes by the name of “antitype.”48 Wells, “Figural Representation,” p. 113. See also S.I. Wright, “Inhabiting the Story,” in Bartholomew, Evans, and Healy, “Behind” the Text, pp, 506-517. See also pre-figuration in D.L. Jeffrey, “(Pre) figuration: Masterplot and Meaning in Biblical History,” in Bartholomew, Evans, and Healy, “Behind” the Text, pp. 363-393. 44 Lansing, Richard, Editor. The Dante Encyclopedia. UK: Routledge an imprint of the Taylor & Francis Group. This edition published in the Taylor & Francis e-Library, 2010, p. 375. 45 Wells, “Figural Representation,” pp. 113-114. 46 Wells, “Figural Representation,” p. 114. 47 Bullinger, Figures of Speech, pp. 538-608. 48 Lansing, The Dante Encyclopedia, pp. 375-376. Consider Creator (Creation Theology), Judge (Holiness Theology), Redeemer (Redemption Theoology). 43 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 46 For the Resurrection of Christ is already the fulfillment of history, the eschaton; it is paradoxically the end of history within history, though its full implications are still to be worked out by the further development and consummation for all of what is definitively achieved already in Christ. To this extent, the relation of figure and fulfillment —and other persons between the New Testament and subsequent history can even be reversed. All fullness is in Christ and the Christ event, of which subsequent Christian history is a “postfiguration.” 49 “The significances embodied in figural relations, consequently, are established exclusively by the Creator and Lord of history, who alone determines what history definitively is and means. Indeed, figuralism presupposes a conception of history as guided teleologically, as intended in accordance with a providential plan that gives specific significance to each individual and event by reference to the final end of all things. Such significance can be disclosed only by revelation, in which history’s final meaning is known—a conception that is alien to modern views of history, which are based rather on chronological and causal connections in a continuum of events without any known end.”50 These are some of the main literary aspects of the Revelation.51 In relation to these, the many correlations between the Revelation and the OT can be traced in practically its every verse. In the following notes we will discuss some preliminary themes as background, and then we will survey the chapters of the Revelation in relation to these themes and to its intertextuality with the OT and NT (see p. 68). This intertextuality consists of figural representation, allusions, motifs and images drawn mainly from the OT. Literary devices that depend upon symbolic language (see p. 62) are powerful conveyers of meaning, but they can be difficult to render into modern understanding. As we take a broad look at the many details we must try to see the whole, for the whole is the easiest thing to miss. I cannot guarantee we will see the whole clearly. Nevertheless, we must labor in considering all the marvelous intertextuality to connect the dots and in the process seek to find how they relate to redemption-history and the Redeemer. We will not, in the end, grasp all the historical referents or prophetic pointers, nor understand the whole completely, but I believe that through such an effort we will see the exalted Christ in a clearer light and thus grow in reverence and love for him, the Alpha and Omega. A qualification: apparent links and allusions to motifs, language, themes, images, etc., are often suggestive, and admittedly speculative. In fact, it must be noted that some of the connections I outline below need closer semantic study to assure that the meanings we might deduce from OT contexts are at least comparable, if not synonymous (see Semantics and Silva, p. 49).52 Since John’s Revelation does not simply repeat OT motifs (see Michaels’ quote, fn. 89), he very often transforms them with rich new meaning in light of the Messianic age, we must be primarily focused on what God is revealing through this new and final Revelation to John. We can assert that the Revelation is infused in every verse with the OT in order to present a new, fully formed revelation of Jesus Christ exalted and victorious. As someone quipped, “The main theme of the Revelation is, ‘He wins.’” That is, the completion of the revelation of redemption culminates in a new and final vision of God’s working to end the curse and restore his creation. Some criteria on determining OT allusions in the NT:53 1. Clear allusions: wording is almost identical to the OT source and shares some common core meaning that could not likely have come from anywhere else. 2. Probable allusion: wording is not as close and yet still contains an idea or wording, or structure of ideas, that is uniquely traceable to an OT text. 3. Possible allusion: language that is generally similar to the purported source through echoing wording or concepts. The use of the OT in John’s Revelation (consult the NT Commentary on the OT for specific examples of each):54 49 Lansing, The Dante Encyclopedia, pp. 377-378. Lansing, The Dante Encyclopedia, p. 378. 51 See the related question of the structure of the Revelation, p. 60. 52 We want also to avoid exegetical fallacies that so easily result from improper analysis of languages (see Carson, Exegetical Fallacies). 53 From Beale’s NIGTC: The Book of Revelation, p. 78. 54 From Beale’s NIGTC: The Book of Revelation, pp. 76-97. 50 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 47 1. Literary prototypes: where John takes over OT contexts, or sequences (structural outlines), as models (or paradigms) for his creative composition, including both thematic structures traceable to one OT context and/or clusters of allusions to the same OT context, and may serve as interpretative expansions of the OT prototype. 2. Thematic: where John develops major OT themes. 3. Analogical: where John draws on specific, well-known persons, places, and events through creative expansions, condensations, supplemental imagery and applies them to the new/different historical circumstances, while retaining a key OT idea from the OT context. 4. Universalization: where John applies/extends to the whole world what the OT may have applied only to Israel or other specific entities, yet not contrary to the OT sense and context (a subcategory of the analogical use). 5. Possible indirect fulfillment: where John informally refers to an OT text in order to designate, or present, future (or present) fulfillment of OT prophecy. These may include indirect typological prophecies that convey a basic correspondence of meaning between OT prophecy or historical narrative and something in the NT. 6. Inverted: where John uses ironic reversals (e.g. Israel bows down to the Gentiles) of major OT themes that appear to arise out of a contextual awareness of the OT, and that can include a “reverse application” for polemical irony that also are in continuity with fundamental lines of OT history and theology. 7. Stylistic: where John intentionally uses/expresses grammatical solecism (grammatical irregularities) of Semitisms and Septuagentilisms to create a “biblical” effect to demonstrate his solidarity with the OT. “For John the Christ-event is the key to understanding the OT, and yet reflection on the OT context leads the way to further comprehension of this event and provides the redemptive-historical background against which the apocalyptic visions are better understood: the New Testament interprets the Old and the Old interprets the New.”55 “John’s interpretation of the OT shows respect for OT contexts, and his interpretation shows formative influence from the OT itself.”56 Michaels offers a very helpful suggestion of a key to reading the Revelation: see covenant-promise, p. 52 The key to Revelation’s use of the Hebrew Bible is perhaps John’s vision of consummation in the new heaven and new earth (Rev 21:3), where “a loud voice from the throne” confirms certain biblical promises made in connection with God’s covenant with Israel, above all Leviticus 26:11–12 (“I will place my dwelling in your midst. . . . And I will walk among you, and will be your God, and you shall be my people”) and Ezekiel 37:27 (“My dwelling place shall be with them; and I will be their God, and they shall be my people”). Again, however, there is a decisive difference. What John hears from God is a promise not to “people” but to “peoples.” The promise to Israel has been broadened to embrace “a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb” (Rev 7:9).57 Michaels offers a helpful comment on intertextuality in the Revelation: “To introduce a modern analogy from the world of computers, John uses the OT not as hard copy but as soft copy. Because he himself is a writing prophet who goes so far as to insist that nothing be added to or subtracted from what he has written (Rev 22:18–19), John understands that the hard copy—the written text of the Bible—exists, and he has no desire to change it. What is written in Daniel is written. What Ezekiel has written, he has written. John is more interested in the soft copy, the revelation as it came orally from God to the prophets. These ancient oracles inform and shape his own work in his own time. To be sure, John knows them from written texts, whether texts he has read or texts he has heard read in Christian congregations. Such written prophecies, when read aloud, become oral once again and in that sense soft copy. They take on new life in John’s visions as part of the language by which he speaks to situations not imagined at the time the prophecies were given. This phenomenon, known to students of literature as intertextuality, is nowhere better illustrated in the NT than in the Revelation. John is not so much rewriting ancient texts as creating from them (he would say transmitting) something new. John anticipated that his prophecies too would have a continuing life, both written (Rev 22:18–19) and oral (Rev 1:3) in Christian communities, and that they would not replace but stand alongside the Jewish Scriptures. This is what happened.”58 From Beale’s NIGTC: The Book of Revelation, p. 97. From Beale’s NIGTC: The Book of Revelation, p. 98. 57 Michaels, “OT in Revelation,” p. 4. 58 Michaels, “OT in Revelation,” p. 852. 55 56 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 48 Michaels notes the transformative role of the Revelation to John: “His role is not that of a scribe interpreting a written text but of a prophet incorporating the spoken words of ancient prophecies into new prophecies for a new time. To John, the truth he presents is not derivative from those ancient prophets he knows but never identifies by name—Daniel, Ezekiel, Isaiah, Jeremiah, Zechariah. Rather, it comes from the same wellspring of divine inspiration on which they drew. His visions and auditions, no less than theirs, are revelations from God.”59 “A better approach [than a Dispensational one] is to recognize that in the book of Revelation the language and thought of the OT are not only preserved and reaffirmed but transformed. The lasting contribution of A. Farrer (even though many of his examples are questionable) is the insight that in the Revelation biblical images are reborn and given not just life but new life.”60 Some exegetical, language-related fallacies listed by Carson:61 • Semantic anachronism: assigning a later meaning back into a word’s earlier usage. • Semantic obsolescence: assigning an earlier meaning to a word’s later usage. • Appeals to unknown or unlikely meanings: assigning intrinsically unlikely meanings a word. • Verbal parallelomania: assigning unlikely parallels between different texts to prove backgrounds. • Linkage of language and mentality: assigning philosophical or theological meaning-constraints to languages (e.g., Greek vs. Hebrew). • False assumptions about technical meaning: assigning restrictive “technical” meanings to words when it is unwarranted. • Misuse of synonyms: assuming that two expressions are always synonymous wherever used. • Careless appeals to background material: appealing to background material that does not actually relate to nor illumine the text being interpreted. • Selective and prejudicial use of evidence: appealing to particular evidence to prejudice the interpretation, assuming such evidence constitutes proof. • Unwarranted semantic disjunction (excluded middle): appealing to an either/or decision negating complimentarity, and failing to grasp full semantic ranges of meanings. • Unwarranted semantic restriction of the semantic field: appealing to illegitimate restrictions on semantic ranges, such as in “technical” restrictions noted above in g. • Illegitimate totality transfer (unwarranted expansion of semantic field): assuming that a word denotes its sum total of values found elsewhere. • Prescriptive fallacy: assuming that a word has one primary denotation. Michaels, “OT in Revelation,” p. 852. Michaels, “OT in Revelation,” p. 852. 61 These categories are adapted from Carson, Exegetical Fallacies, pp. 25-66. There may be some qualifying “checks” here on the ideas on figuration. 59 60 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 49 • • • Illegitimate transfer of meanings from a Hebrew word into Greek equivalents: assuming that Hebrew influences are present in a particular Greek formulation. Unwarranted neglect of the distinguishing peculiarities of a corpus: assuming that the predominant use of a word is always roughly equivalent to that of all other NT authors. Unwarranted linking of sense and reference: assuming that the “sense” (meaning) is the same as its referent, saying a word denotes x – when x is not the referent but the sense of the word. Semantics and Linguistics are topics for the course on Biblical Hermeneutics, but it is important to note the functions of language, and how vital it is to include linguistics and semantics in the process of biblical interpretation. Discourse analysis and linguistic analysis (text linguistics) are also related to semantic studies and literary analysis. Nevertheless, because many of us are not trained in semantics and linguistics we find the terminology sometimes daunting, thus it has not made as much of an impact as it might if it were more accessible.62 The process of such analysis can be a complex one (see Silva illustration below) and may leave the novice Bible reader overwhelmed, but it is a Some have called for “investing in the infrastructure of theology” and not just text linguistics (Bo-Krister Ljungberg, “Genre and Form Criticism in Old Testament Exegesis,” Biblical Hebrew and Discourse Linguistics, pp. 415, 426-427). A discourse is usually understood as any coherent and structured sequence of strings of language. Interrelated matters of discourse also include aspects of semiotics (signs and signal systems), semantics, pragmatics (circumstances of language, including psychological motivations for speech acts), and proxemics (conventions of character proximity). See further Robert D. Bergen, Biblical Hebrew and Discourse Linguistics; P. Cotterell and M. Turner, Linguistics, esp. pp. 13-33, 230-256; Joseph E. Grimes, “Kinds of Information Discourse,” Kiving 4 (1971): pp. 64-74; Robert E. Longacre, “Verb Ranking and the Constituent Structure of Discourse,” Journal of the Linguistic Association of the Southwest 5 (1982): pp. 177-202; Peter J. MacDonald, “Discourse Analysis and Biblical Interpretation,” Linguistics and Biblical Hebrew (Winona Lake: Eisenbrauns), 1992, pp. 153-175; Alviero Niccacci, “On the Hebrew Verbal System,” Biblical Hebrew and Discourse Linguistics, ed. Robert D. Bergen, Summer Institute of Linguistics (Winona Lake, Indiana: Eisenbrauns, 1994), pp. 175-198; id., “Analysis of Biblical Narrative,” Biblical Hebrew and Discourse Linguistics, pp. 175-198; Walter R. Bodine, ed, Discourse Analysis of Biblical Literature: What it is and What 62 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 50 burgeoning field and has made many contributions to the advance of Biblical Studies. This is also important when we discuss exegetical fallacies (p. 48), for many such fallacies result from an improper understanding of how language works and how to analyze language linguistics. (right) Silva on Lexical Semantics63 D. OT Prophets & Revelation [Selections from OT Prophets Syllabus and NT Survey Syllabus] “Salvation history is the process of eschatology being worked out in the history of our world .”64 OT prophecy of Christ – Christ is the eschatos – the goal of redemption, God incarnate is redemption for human beings. All prophecy points to his first coming – the second coming is consonant with the first, it is always consonant with the implicit assumption of the creator-redeemer’s faithfulness to his promises in the revelation of redemption. The second coming completes what was accomplished in the first coming. That is, OT prophecies usually point to the first coming of Christ.65 2 Pet 3:2-7 I want you to recall the words spoken in the past by the holy prophets and the command given by our Lord and Savior through your apostles. 3 First of all, you must understand that in the last days scoffers will come, scoffing and following their own evil desires. 4 They will say, “Where is this ‘coming’ he promised? Ever since our fathers died, everything goes on as it has since the beginning of creation.” 5 But they deliberately forget that long ago by God’s word the heavens existed and the earth was formed out of water and by water. 6 By these waters also the world of that time was deluged and destroyed. 7 By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men. 1 Cor 15:28 When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all. Rev 11:15 The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever.” “Eschatology begins in the eternal purposes of God according to which ‘he chose us in Christ before the foundation of the world to be holy and blameless before him in love’ (Eph 1:4).”66 “Eschatology is the crown of redemption.”67 1. Resurrection: the fulfillment of the promise and eschatos Acts 2:23-24 – resurrection is central to eschatology and the history of redemption. This man was handed over to you by God’s set purpose and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross. 24 But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him. it Offers, Semia Studies (Georgia: SBL Scholars Press, 1996), passim, see esp. Kirk E. Lowery, “A Classified Discourse Analysis Bibliography,” pp. 213-353. Cf. B.K. Waltke and M. O’Connor, An Introduction to Biblical Hebrew Syntax (Winona Lake: Eisenbrauns, 1990), pp. 53-56. 63 Silva, Biblical Words, p. 178 64 Goldsworthy, Preaching, 79. 65 See Goldsworthy, Preaching, p. 93. 66 Goldsworthy, Preaching, p. 89. 67 Vos, Eschatology, p.7. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 51 “The bodily resurrection is the justification of Jesus as the human son of God and is thus the basis of the justification of all who believe in him.”68 “The meaning of all the scriptures is unlocked by the death and resurrection of Jesus.”69 The crown of creation is humankind. The crown of redemption is resurrected humankind. In the unfolding of revelation, resurrection is the remedy to the malady of the curse, thus the fulcrum of all redemption. This centerpiece of redemption is only very gradually seen in the OT, although it is has several dramatic highpoints (Elijah - 2 Ki 2:9-11 - see raising of the dead). Several important highlights include the assumption of Enoch (Gen 5:24). 1 Cor 15:52 in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. 2. Eschatological metaphors for Messiah Jesus               The true high priest – the perfect mediator (Heb 9:24-28) The true king – 2 Sam 7:14 (the name messiah is derived from the anointing of Hebrew priests, prophets, and kings, see anointing, p. ) The true prophet – the word of God lived and proclaimed perfectly The truly wise man – the revealer of God’s wisdom. The true shepherd – the protector and guide for God’s people The divine warrior – conquers death, Satan The branch – Isa 4:2; 11:1; Jer 23:5; 33:15; Zec 3:8; 6:12 The shoot – Is 11:1; 53:2 The deliverer/redeemer – from sin Isa 59:20, 21; 27:9; Jer 31:33, 34; Rom 11:26 Son of David – 2 Sam 7 for Davidic promise (NT clarifies) Son of Man – Daniel 7 (70x in the Synoptics) Suffering Servant – Mk 8:31 (a theme that Jesus’ contemporaries greatly misunderstood) Mtt 16:21-22) see Lu 23:40-43; 24:13-21 King of kings – the one who brings God’s kingdom (“kingdom of God” not in OT) (1 Tim 6:15) The Anointed One: Ps 2:2; Dan 9:25; Acts 4:26. Revelation motifs for Messiah Jesus:  The faithful witness  The firstborn of the dead  The Amen  The Alpha and Omega  The Living One  The Lion of the tribe of Judah  The Root and offspring of David  The Lamb who was slain  The Word of God  The Faithful and True One 3. The broad structure of redemption-restoration: dwelling presence of God restored See structure, p. 57. 68 69 Goldsworthy, Preaching, p. 83. Goldsworthy, Preaching, p. 54. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 52 Heaven (macrocosm) – Edenic paradise (earthly kingdom) (microcosm) – promised land (earthly kingdom) (microcosm) – Zion (foreshadows heavenly kingdom) – sanctuary/temple (foreshadows heavenly kingdom) (microcosm) – new temple (prophets) (foreshadows heavenly kingdom) – Christ (new temple) (macrocosm/microcosm) – new Eden – new heaven/earth in promised paradise (heavenly kingdom) (macrocosm) Eschatos begins and ends in paradise. God is perfect in all his attributes, thus we can expect a perfect justice in his eschatos:  Perfect judgment  Perfect redemption The eschatological hope that is found from the beginning of the fall-curse-promise in Gen 3 is that God would reverse the curse, and this would be a new thing. 4. New creation promise themes70 ➢ ➢ See “new,” pp. 122, 122, 128. See f.n. 59. a) What is the new creation promise and its purpose? The Revelation is rooted particularly in the OT hope of God doing a “new” thing. That new thing is essentially redemption/restoration of creation and God’s people. The new creation corresponds with the new covenant, and began in the Garden of Eden with the inauguration of the covenant of redemption in the Messianic promise to Adam and Eve that was reiterated through all subsequent OT covenants with increasing escalation until fulfillment in Christ’s life, death, and resurrection. Believes in all ages are called to faithfully remember the promise and all of God’s acts to fufill the promise, and to live obediently in hope of the consummation of the promise. o New Adam and new people (Last Adam) of the seed of the woman who would crush the Serpent’s head (Gen 3). See “covenant promise,” p. 53. o New temple: Rev 21:1-22:5 the new paradisal creation itself is the temple of God’s presence. o New covenant: Rev 21:3-4 ~ “they will be his people, and God himself will be with them and be their God.” o New Israel: Rev 12:12; 21:14; 21:2 from all the nations o New Jerusalem/Zion: Rev 21 (restoration of heaven’s king, city, and temple) new heaven and new earth These themes are repeatedly referred to in John’s Revelation, and convey a typological interpretation that expands on the overarching, redemptive-historical new creation motif. These motifs all refer to the final hope in the restoration of God’s glorious presence to his people. According to Beale, the main purpose of the Revelation is “to encourage and admonish Christians to remain faithful.”71 He suggests that the main idea of the Revelation is “the sovereignty of God and Christ in redeeming and judging brings them glory, which is intended to motivate the saints to worship God and reflect his glorious attributes through obedience to his word.”72 Presenting these broad biblical theological themes encourages believers to see the big picture of God’s providence in history, which is the history of redemption, and to look forward to the new creation by living obediently in light of that new creation (past-present-future orientation). b) In the new creation will the earth (and cosmos) be destroyed? ➢ ➢ ➢ ➢ ➢ See Middleton, “New Heaven and New Earth” (on SkyDrive). See House, H. Wayne. “Creation and Redemption: a Study of Kingdom Interplay” (on SkyDrive). See Wright, “New Heavens, New Earth” (on SkyDrive). See Williams. “Rapture or Resurrection? (on SkyDrive) See Baker Encyclopedia of the Bible, “New Creation, New Creature” and “New Heavens and New Earth,” pp. 15541546. Adapted from G.K. Beale, “Revelation,” New Dictionary of Biblical Theology,” pp. 357-360. Beale, “Revelation,” p. 348. See “purpose,” p. 42. 72 Beale, “Revelation,” p. 360. 70 71 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 53 ➢ ➢ ➢ ➢ ➢ ➢ ➢ ➢ ➢ See Hoekema, “The New Earth” in The Bible and the Future (on SkyDrive). See Smith, “The New Heavens and a New Earth,” in The Biblical Doctrine of Heaven (On SkyDrive). See Goheen, “(Re)New(ed) Creation” (on SkyDrive). “Heavens, New (And Earth, New),” ISBE. See Moo “Nature in the New Creation” (on SkyDrive). See Heide, Gale Z. “What Is New About The New Heaven And The New Earth? (on SkyDrive). Bavinck, Herman. The Last Things and “The Renewal of Creation” (on SkyDrive). Neihaus, “The Restoration of All Things” (on SkyDrive). See Wright, “Heaven is NOT Our Home” (on SkyDrive). [From BT syllabus] Some object to the idea of heaven on a [renewed]earth with reference to 2 Peter: 2 Peter 3:10 {Hxei de. h`me,ra kuri,ou w`j kle,pthj evn h-| oi` ouvranoi. r`oizhdo.n pareleu,sontai stoicei/a de. kausou,mena luqh,setai kai. gh/ kai. ta. evn auvth/| e;rga eu`reqh,setai NIV 10 But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare. NASB10 But the day of the Lord will come like a thief, in which the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up. eu`reqh,setai verb indicative future passive 3rd person singular from eu`ri,skw [GING] eu`ri,skw find, discover, come upon Mt 7:7f; Mk 14:55; Lk 6:7; 11:24; J 7:34, 36; Ac 13:6, 28; 27:6; Ro 7:21; 2 Cor 12:20; Rv 20:15. Find, obtain Lk 1:30; 2 Ti 1:18; Hb 4:16; 9:12. Pass. be found, find oneself, be Ac 8:40; Phil 3:9; 1 Pt 2:22; prove to be Ro 7:10; be judged 2 Pt 3:10. [eureka, Archimedes’ exclamation; heuristic] [pg 81] Primarily because of more ancient text traditions that suggest eu`reqh,setai is more ancient, it is not universally agreed that the destruction of the earth is in view. Indeed, it the NIV is based on the more ancient text tradition of the word for “establish” or “find.” Metzger discusses the textual history below: From B. Metzger, Textual Commentary, pp. 705-706. 3.10 eu`reqh,setai {D} At the close of ver. 10 the extant witnesses present a wide variety of readings, none of which seems to be original. The oldest reading, and the one which best explains the origin of the others that have been preserved, is eu`reqh,setai, which is attested by a B K P 424c 1175 1739txt 1852 syrph, hmg arm Origen. In view of the difficulty of extracting any acceptable sense from the passage, it is not strange that copyists and translators introduced a variety of modifications. Thus, several witnesses retain eu`reqh,setai but qualify it with other words: (a) the Sahidic version and one manuscript of the Harclean Syriac version insert the negative, and (b) the Bodmer Papyrus (î72) adds luo,mena (“the earth and the things in it will be found dissolved”) – an expedient, however, that overloads the context with three instances of the same verb. Other witnesses either (c) omit eu`reqh,setai and the accompanying clause (so Y vg Pelagius al), or substitute another verb that gives more or less good sense. Thus (d) C reads avfanisqh,sontai (“will disappear”), and (e) A 048 049 056 0142 33 614 Byz Lect syrh copbo eth al read katakah,setai (“will be burned up”). Because eu`reqh,setai, though the oldest of the extant readings, seems to be devoid of meaning in the context (even the expedient of punctuating as a question, “Will the earth and the things in it be found?” fails to commend itself), various conjectural emendations have been proposed: (a) after e;rga the word a;rga has fallen out (Bradshaw), “the earth and the things in it will be found useless”; (b) eu`reqh,setai is a scribal corruption of r`uh,setai or r`eu,setai (Hort),2 “the earth and the things in it will flow”; (c) surruh,setai (Naber), “… will flow together”; (d) evkpurwqh,setai (Olivier), “… will be burnt to ashes”; (e) avrqh,setai (J. B. Mayor), “… will be taken away”; (f) kriqh,setai (Eb. Nestle), “… will be judged”; (g) ivaqh,setai (or evxiaqh,setai) (Chase), “… will be healed (thoroughly)”; (h) purwqh,setai (Vansittart), “… will be burned.” 5. The covenant-promise ➢ From Biblical Hermeneutics Syllabus, S.Hague ➢ See covenant-promise, f.n. 59. The backdrop of all the themes of Revelation is the covenant-promise: the central theme in God’s Word to us is found in the covenant-promise (or “Declaration Formula” and what some call the “recognition formula”): “I will be your God, and you will be my people” (Gen 17:7; Ex 29:45-56; Lev 26:11-12; Nu 5:3; Deut 12:11;1Ki 6:13; Zech 2:10; 6:16; 2 Cor 6:16; Rev 21:3). Ex 6:7 take you as my own people, and I will be your God. Then you will know that I am Jer 7:23 this command: Obey me, and I will be your God and you will be my people. Jer 11:4 you will be my people, and I will be your God. 5 Then I will fulfill the Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 54 Jer 30:22 you will be my people, and I will be your God. Eze 36:28 (NIV) you will be my people, and I will be your God. 29 I will save you from a Revelation 21:3 And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. “Your God” 521x in Bible The unifying thread in the OT is the covenant promise, “I will be your God, and you will be my people,” which is a promise of redemption and restoration to God’s holy communing presence. Therefore, the essence of this thread is redemption (the purposes of God are realized in redemption and re-creation.) The entire sanctuary system of sacrifice and cult was designed to portray this redemption to God’s presence through the need of atonement before that presence and his covenantal law, the seal of God’s covenant. This provisional redemptive plan prepared for the eventual Messiah’s presence with his people in the church, through the Baptism of the Spirit and the eventual consummation of the promise in the eternal kingdom where “the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God” (Rev 21:3; and 22ff). Central to this covenant-promise is the ark of the covenant and its significance in relation to the presence-promises, and the law, which can be traced throughout the Old and New Testaments (e. g., Ex 25:8, 22; Rev 11:19; 21:3). Main themes of the redemption-promise: ▪ ▪ ▪ ▪ ▪ ▪ ▪ ▪ Redemption of mankind. A Deliverer Line of the promise preserved. The Lion of the Tribe of Judah Messiah: prophet, priest, king. The exalted Christ Sanctuary: law, sacrifice, ark, temple, etc. The promises fulfilled. Paradise reopened. Restored presence of God. The mediating Messiah. Kingdom of God. The exalted King of Kings. Judgment: balancing of the books. The Judge stands at the door. Mercy: deliverance E. Major binary themes of Revelation 1. Redemption-history and eschatos/consummation 2. Type and antitype 3. Promise and fulfillment The structure of biblical revelation: The central thread of redemption-history. Promise and fulfillment of Redemption–restoration (of humankind to God’s kingdom) Promise and fulfillment: Goldsworthy proposes multiple fulfillment (fulfillment not necessarily in one event) and two levels of judgment and restoration – immediate and cosmic (eschatos).73 73 Goldsworthy, Preaching, p. 78. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 55 4. The (parousia) of God: Christ’s appearing and revelation (above)Scott Clark diagram of Christ’s parousia74 The presence of God restored, or rather God’s creation restored to the presence of God, is the goal of redemption. The Face of God (, P*/'<) is linked through the Bible with the glory and the name of God, all of which correspond with his presence (see “before YHWH,” p 139).75 The “coming” of God is the “arrival” of his presence, or the manifestation of his presence. Thus, the presence of the Lord has a logical link with the day of the Lord, for his parousia will bring his glory. For the righteous, it will be a day of blessedness. On the negative side, the Lord’s coming upon the wicked is his presence of judgment, purging the dross from his creation. This theme is prominent in the prophets who constantly warned that the Lord was coming . . . The parousia ( ) of the Messiah will be preceded by signs: Isa 7:14 Therefore the Lord himself will give you a sign: The virgin will be with child and will give birth to a son, and will call him Immanuel. Isa 11:10 In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his place of rest will be glorious. 2 Thess 2:8 And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming. 1 Pet 4:13-16 But rejoice that you participate in the sufferings of Christ, so that you may be overjoyed when his glory is revealed. 74 75 Scott Clark, http://www.reformationtheology.com/Parousia_Concurrent.jpg The glory is reflected in Moses’ face after he meets YHWH “face to face” (Ex 33:11). Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 56 Rev 19:11 I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war. Jesus’ first parousia was the Messianic hope of the entire old covenant, and Jesus’ final parousia is the hope of the entire new covenant. With the arrival of Jesus, the glory of God is incarnated, and the eschatos of God’s redemption for humanity is accomplished. The presence of God is restored through his glory-Spirit through his glorious Son. Thus, the day of the Lord has come, he has sent his Messiah and his Spirit in the last days to bring that redemption. Consummation of that redemption awaits the last “day of the Lord,” when he returns with his angelic hosts to glorify his redeemed, purging the tares from his harvest fields. 2 Pet 3:10,12 But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare. 12 as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. Three synonymous terms:76  The coming parousia (  The appearing epiphany (  The revelation apocalypse ( ) 1 Thess 4:15; 2 Thess 2:1 ) – 1 Tim 6:14; 2 Tim 4:1; 2 Thess 2:1, 8 ) – 1 Cor 1:7; 2 Thess 1:7 ➢ See also Jn 14:3; 1 Cor 15:23; 1 Thess 3:13; 4:13-17; Jude 14; Acts 1:11; Mtt 16:27; 24:30; Mk 8:38; Lu 9:26. Many of the issues debated on the “end-times” are mostly interpretive and not doctrinal, and therefore I propose we seek common ground on those points we can all surely agree on from scripture: The return of Christ will involve:  Mtt 24:30 – all will see him At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory.  Mtt 24:30-31 – Christ will come in glory At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. 31 And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other. ➢ Jn 5:28-29 – Christ will raise all the dead Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice 29 and come out—those who have done good will rise to live, and those who have done evil will rise to be condemned. ➢ Jn 5:27 – Christ will bring the final judgment of all people And he has given him authority to judge because he is the Son of Man. Mtt 25:32-46 All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. 33 He will put the sheep on his right and the goats on his left.  2 Pet 3:10-13 – Christ will bring a new heaven and earth But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare [founded]. 11 Since everything will be destroyed in this way, what kind of people ought you to be? You ought to live holy and godly lives 12 as you look forward to the day of God and speed its coming. That day will bring about the destruction of the heavens by fire, and the elements will melt in the heat. 13 But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness. F. Structure and outlines of Revelation The structural theories of Revelation based on the view that the vision of Revelation forms a continuous, recapitulating sequence77 (summarized from Guthrie78): 76 Dispensationalists separate the coming of Christ (the rapture of church) from the appearing-revelation of Christ. This is in contrast to the majority view which assumes the succession of John’s visions describe similar events in diverse ways, in a recapitulating fashion. 78 Guthrie, NT Intro, pp. 969-974. 77 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 57 1. Patchwork theory: a compilation that has no apparent, unified structure or development of thought, as in a “kaleidoscope.” 2. Poetic theory: a poetic, visionary presentation that intends to build an impression (not a logically arranged plan, compilation, or structure) communicating the broad theme of inevitable judgment. 3. Symbolism theory: a symbolic, difficult to grasp, visionary presentation that depends upon proper interpretation of key symbols (such as the number seven, Jewish liturgy, astrology, etc.) to tie it together. 4. Drama theory: a drama designed similarly to contemporary plays (prologue, seven acts, epilogue), deriving its imagery from the temple rather than the theatre. 5. Sevenfold design theory: a sevenfold visionary presentation that depends entirely upon the number seven for its structure (e.g. seven groups of seven some claim are found there). See “seven,” pp. 87, 85. 6. Transposition theories: in contrast to the above recapitulation theories, this one suggest a strictly consecutive presentation of the visions. Considerable textual rearrangement is suggested to make this scheme work. 7. Liturgical pattern theory: an adaptation of the Pashcal Vigil hymn into a unified, consecutive, logical sequence. CREATION – FALL – REDEMPTION-RESTORATION In the sevenfold design perspective of Ryken’s Bible Handbook, the Revelation is structured like a pageant of visions that are cyclical and repetitive, not sequential. They write, “within each of the sevenfold units there is a general movement from fallen earthly history, associated with evil and calamity, to the final consummation of history, in its two aspects of the punishment of evil and the glorification of believers in heaven. You can be looking for this general rhythm in all of the units.”79 79 Ryken’s Bible Handbook, p. 834. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 58 SKETCH OUTLINE OF REVELATION 80 1. Prologue (1:1-8) 2. The First Vision (1:9-3:22): The Present a. Vision of Glorified Christ (1:9-20) b. His Seven Letters (2:1-3:22) 3. The Second Vision (4:1-16:21): The Future a. The Heavenly Throne-Room (4:1-11) b. The Seven Seals (5:1-8:1) (1) The Scroll & the Lamb (5:1-14) (2) Six Seals Opened (6:1-17) (3) The Seal Interlude: Two Multitudes (7:1-17) (a) The 144,000 (7:1-8) (b) The Innumerable Multitude (7:9-17) (4) The Seventh Seal (8:1) c. The Seven Trumpets (8:2-11:20) (1) Trumpets Prepared (8:2-6) (2) Six Trumpets Sounded (8:7-9:21) (3) The Trumpet Interlude: Two Witnesses (10:1-11:13) (a) The Angel with the Scroll (10:1-11) (b) The Temple & the Two Witnesses (11:1-14) (4) The Seventh Trumpet (11:15-20) d. The Second Vision Interlude: Beauty & Beast (12:1-14:20) (1) The Dragon, the Woman & Her Seed (12:1-17) (2) The Two Beasts (13:1-18) (3) The 144,000, the 3 Angels & the 2 Harvests (14:1-20) e. The Seven Bowls (15:1-16:21) (1) Bowls Prepared (15:1-8) (2) Seven Bowls Poured Out (16:1-21) 4. The Third Vision (17:1-21:8): The End a. Babylon Destroyed (17:1-19:5) (1) The Woman on the Beast (17:1-18) (2) The Judgment of Babylon (18:1-19:5) b. Final Victory (19:6-21:8) (1) The Marriage of the Lamb (19:6-10) (2) Christ's Second Coming (19:11-21) (3) The Millennial Rule (20:1-10) (4) The Last Judgment (20:11-15) (5) New Heavens & New Earth (21:1-8) 5. The Fourth Vision (21:9-22:5): The Beginning a. The New Jerusalem (21:9-27) b. The River of Life (22:1-5) 6. Epilogue (22:6-21) The three interludes: 1. After sixth seal ◼ Before silence in heaven and the trumpets 2. After sixth trumpet ◼ Before seventh trumpet of God’s victory 3. After seventh trumpet ◼ Before final judgment Do the seals, trumpets, and bowls overlap simultaneously, overlapping, or are they telescoped? Are they consecutive? 80 Adapted from.R.C.Newman, Revelation class syllabus at BTS and George E. Ladd, A Commentary on the Revelation of John. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 59 A Historic-Premillennialist’s outline of Revelation SKETCH OF SUGGESTED FULFILMENTS, by R.C. Newman, from, Revelation syllabus (NT759) at Biblical Theological Seminary. | SEVEN LETTERS: situation in churches of Asia Minor at time of John (end first century AD) | SEVEN SEALS: GOD'S JUDGMENT REVEALED: the whole inter-advent period, characterized in a manner similar to that of the Olivet Discourse (Matt 24): cp Dan 12:4, Rev 22:10 | | SEAL 1: Imperialism (seals 1-5 are not in strict | SEAL 2: War chronological order, but in | SEAL 3: Famine a causal order; 1 --> 2, etc., | SEAL 4: Death Xns being mistreated & blamed) | SEAL 5: Persecution | SEAL 6: Signs of End precursors to tribulation period S | /// SEAL INTERLUDE: 144,000 sealed before tribulation E /// (just before start of 70th week of Daniel); | /// Great multitude of tribulation martyrs (previewed) A | SEAL 7: The End: includes 7 Trumpets L ^ | | SEVEN TRUMPETS: GOD'S JUDGMENT ANNOUNCED: probably the S | last seven years, Daniel's 70th week; cp Josh 6:4 | | | | TRUMPETS 1-6 | | | T /// TRUMPET INTERLUDE: Angel w/ scroll; | R /// Two witnesses (mid 70th week) | U | M TRUMPET 7: The End: includes 7 Bowls | P | E /// BOWL INTERLUDE: Dragon & Woman w/ Child; | T /// Two Beasts; 144,000, Angels & Harvests | S /// (last half of 70th week) | | ^ | | | SEVEN BOWLS: GOD'S JUDGMENT POURED OUT: last half of | | B 70th week, perhaps even last few months; cf. Ex 24:6 | | O | | W BOWLS 1-7: rapid succession w/ no interlude, ending in | | L fall of Babylon | | S | | | FALL OF BABYLON DESCRIBED v v v THE SECOND COMING OF CHRIST THE MILLENNIUM, LAST JUDGMENT, ETERNAL STATE Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 60 A synchronously and thematically chiastic outline of Revelation by Beale81 Beale identifies seven distinct “visions” (and five interludes):82 first vision 1:9-3:23 second vision 6:1-17 third vision 8:7-9:21; 11:14-18 fourth vision 12:1-13:8 fifth vision ch 16 Beale considers sixth vision 19:17-15 seventh vision 21:9-22:5 Beale, Book of Revelation, p. 131. Beale suggests the interesting possibility that the structure of John’s Revelation is based on Daniel’s five synonomously parallel visions in chs 2, 7, 8, 9 (Beale, Revelation [NIGTC], pp., 135-136). 82 Even though finding seven visions is compelling, I have outlined Revelation with four visions. 81 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 61 83 83 House, Charts of the NT, p. 146. See House chart of correlations, p. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 62 G. Symbolic language ➢ ➢ ➢ See Hermeneutics syllabus on the symbolic nature of language, “A short essay on symbolic language: metaphors, motifs, and meaning”; “The practicality of poetic sensibilities in an antipoetic age.” See Beale lectures on the six uses of “show” (δείκνυμι) in Revelation, always introduces something symbolic in the Revelation of John (http://www.youtube.com/watch?v=CvweHefD_Wg). See Rev 1:1 below. See Beale on the “Theological Meaning of the Use of Symbols,” Book Of Revelation, NIGTC, pp. 176-177. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 63 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 64 “Beale suggests that the symbols (symbolic visions of Rev 4-21) have a two-fold purpose: to open the eyes of the true remnant remnant and to blind counterfiet members of the covenant community.”84 As often in the OT prophets, this is the purpose of the motif of “hearing” (see Rev 2:7) and “seeing” (but not believing). The symbolic “parables” (metaphors, etc.) “have both a hardening effect on the unbelieving and a shock effect on genuine saints” threatend by compromise (Beale, Book of Revelation, NIGTC, p. 177), and I would add an encouraging effect on faithful believers sufferuing persecution. To open the eyes of the blind and to blind the eyes of those who think they see is a biblical theme Jesus employed with great effectiveness in John 9. In addition to understanding the structure of the Revelation (p. 56), the interpreting its symbolism is its greatest challenge. This hermeneutical problem is related to both one’s broad interpretive framework (p. 9) and one’s eschatology. It also involves our understanding of the OT correlations, symbolism, and allusions in the Revelation. It is reasonable to assume that the symbols of the Revelation do not mean more than one thing, and thus when they appear more than once that they correspond to the same things. It should also be kept in mind that the symbolism and allusions that draw on the OT often advance their original meaning into new directions and developments, filling out their meaning in various ways. A selection from those comments: It requires imagination to employ a dynamic appreciation of such reality, opening the interpreter to theological complexities otherwise unattainable. In sum, symbols are powerful vehicles of meaning that cannot always be reduced to univocal explanations. Symbolic language is not reducible to prosaic equivalents, although it remains referential. Metaphors can, indeed, be used in both traditional and new ways. They need not always connote the same thing, yet their use in any situation cannot be completely severed from known, existing connotations. Naturally related to imagination, and as a function of symbolic language, images serve as vehicles, pointers to meaning, not “meaning” in the abstract. In this way, symbolic language, such as metaphor, conveys meaning that is distinctly dependent on the imagery employed. We should not, moreover, separate the beauty of images from their referents, in seeking to “get to the theological bottom” of the referents. That is, it is important not to push imagery too far. The use of images is the primary means of figurative language to push beyond the literal or surface reading to insights or beliefs that strictly denotative expressions can convey, but only in a tawdry fashion. Images are subtle and oftentimes powerful, employing imagination in the respondent through the visual components and their connotations, pre-empting overly abstract rationalizations and appealing to the “heart. ” Images can compare and contrast, as well as substitute for, meanings and relationships in a far more evocative and effective manner than straight denotative prose. Images, in this sense, denote in so far as they connote by appealing to allusion, suggestion, analogy, comparison, and contrast. Metaphors are locomotives of meaning; they bear the freight of insight from place to place. . . . The arrival of a powerful metaphor alters the geography of our thoughts and forces us to redraw our conceptual maps. Terrence W. Tilley85 The symbols and images of the Bible (e.g., the burning bush, the parable of the sower, the imagery of the bride and bridegroom) are woven into the fabric of biblical literature, a literature that purports to describe the world in a manner contrary to normal human conceptualizations. The symbols are often reminders that the world may not be as it seems and that the thinking of the world may be in need of transformation.86 84 Beale, NIGTC, p. 177. T. W. Tilley, Story Theology, Wilmington, DE: Michael Glazier, 1985, p. 1. 86 Lints, The Fabric, pp. 298. 85 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 65 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 66 the 87 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 67 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 68 H. Exposition and OT Background of Revelation 88 But as for you, continue in what you have learned and have become convinced of, because you know those from whom you learned it, and how from infancy you have known the holy Scriptures [Old Testament], which are able to make you wise for salvation through faith in Christ Jesus. 2 Timothy 3:15 We will survey the main contents of each chapter of the Revelation and also consider the select OT allusions, echoes, and motifs in each chapter. Despite the fact that the Revelation may contain more allusions to the OT than any other NT book, there are really no full quotations from the OT (cf. Zech 12:10 and Rev 1:7 – “every eye will see him, even those who pierced him”). There are more allusions than I could possibly list in the following notes. “No book of the NT is more thoroughly saturated with the thought and language of ancient Scripture than the book of Revelation (see Revelation, Book of). Yet, in contrast to much of the NT, Revelation never mentions the Scriptures (hai graphai) and never cites as Scripture (graphē) any individual passage from either the Hebrew Bible, now known to Christians as the OT, or the Greek Bible, known as the Septuagint. Nor does John, the writer of Revelation, ever appeal to the authority of Scripture with the phrase ‘it is written’ (gegraptai) or state that something happened “to fulfill” (hina . . . plērōthē) some prophecy written in the Bible.”89 “The OT in general plays such a major role that a proper understanding of its use is necessary for an adequate view of Revelation as a whole.”90 “The reader unfamiliar with the OT is hard pressed to make any sense of Revelation.”91 See Beale list of biblical scholars on varying counts of the OT references in John’s Revelation, CNTOT, p. 1082. There are different statistics on the OT correlations (whether echos, allusions, motifs, quotes). The divergent counts I believe are most related to diverse criteria (this is widely debated today: see the Moyise and Paulien essays). Nearly 50% of OT references are from Psalms, Isaiah, Ezekiel, and Daniel yields the most material. According to Beale, Daniel yields the most material, but many claim Ezekiel had the most influence (as the second most used book in Revelation), although in terms of allusions Isaiah ranks first.92 Beale notes some important, major areas of OT influences on the Revelation: ▪ Genesis: creation and fall and new creation theology ▪ Exodus: judgment on enemies and liberation from enemies ▪ Isaiah and Ezekiel: visions of the heavenly realm, the new heavens and the new earth ▪ Zechariah: four horsemen, lampstands, etc. ▪ Daniel: faithful witness, persecution, witness triumphs over beast, judgment, reigning of the saints The closest to any quotes that we have in Revelation:93 • Rev 2:26-27 → Ps 2:9 • Rev 6:16 → Hos 10:8 • Rev 7:17 → Isa 25:8 • Rev 11:11 → Ezek 37:5, 10 • Rev 15:3-4 → Ps 111:2 (Jer 10:6; Ps 145:17; Amos 3:13) • Rev 15:4 → Ps 86:9 (Jer 10:6-7) • Rev 20:9 → 2 Ki 1:10, 12 • Rev 21:7 → 2 Sam 7:14; Ezek 11:20 88 Adapted from R.C. Newman class syllabus at BTS. Michaels, “OT in Revelation,” pp. 850-851. See discussion of intertextuality, pp. 42f.. Beal, CNOT, p. 1802. 91 Beale, CNTOT, p. 1088. 92 Beale, CNTOT, p. 1082. 93 Derived from Archer and Chirichigno, OT Quotations in the NT, passim. 89 90 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 69 The similar texts compared: Rev 2:26-27 To him who overcomes and does my will to the end, I will give authority over the nations— 27 ‘He will rule them with an iron scepter; he will dash them to pieces like pottery’— just as I have received authority from my Father. Ps 2:9 You will rule them with an iron scepter; you will dash them to pieces like pottery.” Rev 6:16 They called to the mountains and the rocks, “Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! Hos 10:8 The high places of wickednesse will be destroyed— it is the sin of Israel. Thorns and thistles will grow up and cover their altars. Then they will say to the mountains, “Cover us!” and to the hills, “Fall on us!” Rev 7:17 For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes.” Isa 25:8 he will swallow up death forever. The Sovereign LORD will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth. The LORD has spoken. Rev 11:11 But after the three and a half days a breath of life from God entered them, and they stood on their feet, and terror struck those who saw them. Ezek 37:5 This is what the Sovereign LORD says to these bones: I will make breath enter you, and you will come to life. Ezek 37:10 So I prophesied as he commanded me, and breath entered them; they came to life and stood up on their feet—a vast army. Rev 15:3-4 and sang the song of Moses the servant of God and the song of the Lamb: “Great and marvelous are your deeds, Lord God Almighty. Just and true are your ways, King of the ages. 4 Who will not fear you, O Lord, and bring glory to your name? For you alone are holy. All nations will come and worship before you, for your righteous acts have been revealed.” Ps 111:2 Great are the works of the LORD; they are pondered by all who delight in them. Jer 10:6 No one is like you, O LORD; you are great, and your name is mighty in power. Ps 145:17 The LORD is righteous in all his ways and loving toward all he has made. Amos 3:13 “Hear this and testify against the house of Jacob,” declares the Lord, the LORD God Almighty. Rev 15:4 Who will not fear you, O Lord, and bring glory to your name? e Hebrew aven, a reference to Beth Aven (a derogatory name for Bethel) Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 70 For you alone are holy. All nations will come and worship before you, for your righteous acts have been revealed.” Ps 86:9 All the nations you have made will come and worship before you, O Lord; they will bring glory to your name. Jer 10:6-7 No one is like you, O LORD; you are great, and your name is mighty in power. 7 Who should not revere you, O King of the nations? This is your due. Among all the wise men of the nations and in all their kingdoms, there is no one like you. Rev 20:9 They marched across the breadth of the earth and surrounded the camp of God’s people, the city he loves. But fire came down from heaven and devoured them. 2 Ki 1:10 Elijah answered the captain, “If I am a man of God, may fire come down from heaven and consume you and your fifty men!” Then fire fell from heaven and consumed the captain and his men. 2 Ki 1:12 “If I am a man of God,” Elijah replied, “may fire come down from heaven and consume you and your fifty men!” Then the fire of God fell from heaven and consumed him and his fifty men. Rev 21:7 He who overcomes will inherit all this, and I will be his God and he will be my son. 2 Sam 7:14 I will be his father, and he will be my son. When he does wrong, I will punish him with the rod of men, with floggings inflicted by men. Ezek 11:20 Then they will follow my decrees and be careful to keep my laws. They will be my people, and I will be their God. There are important correlations between Gen 1-3 and the Revelation summarized in the chart by Wilson below: (Below)Wilson chart94 94 Wilson, Charts on the Book of Revelation, p. 108. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 71 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 72 Beale lists aspects of the way that John uses the OT in the Revelation:95 • Prototypes: segments of the OT are used as literary prototypes (or models) to pattern creative compositions, as literary paradigms for structure, themes, typology (e.g., Daniel and Ezekiel). The patterns/prototypes serve as “lenses through which the past and present eschatological fulfillment is understood . . .”96 • Thematic: most major OT themes prevail in the Revelation: creation, covenant faithfulness, end-time redemption, judgment, day of the Lord, holy war. • Analogical: John creatively uses the OT analogically with expansions, condensations, supplements of imagery that are applied to different historical situations, even though the key OT idea is usually carried over (conveying continuity between the OT/NT). Beale lists seven major ways that John uses the OT analogically in the Revelation:97 1. Judgment (theophanies) 2. Tribulation and persecution of God’s people 3. Seductive, idolatrous teaching (Balaam and Jezebel) 4. Divine protection (Tree of Life, wings of the eagle) 5. Victorious battle of God’s people over the enemy (Armageddon) 6. Apostasy (the harlot) 7. The divine Spirit as the power for God’s people • Universalization: there is a “universalization of prophetic fufillment” from a focus on Israel to all of the nations, showing the fulfillment of redemption, yet retaining the OT sense. • Indirect Fufillment: prophecies shown to be fulfilled in the Revelation are fulfilled in various ways (e.g., present or future or typologically), and lacking any kind of “fulfillment formula.” Beale calls them “informal direct prophetic fulfillment.” • Inverted (or ironic): some OT allusions in Revelation appear to contradict their OT contexts, and polemically. For example the Jewish hope is “turned upside down” when John interprets the promises to Israel as being fulfilled in the Jewish and Gentile church of the new covenant, “the true eschatological people of God,”98 and at a time when the Gentile church was being persecuted by the Jewish community. Using a literary term, this aspect can also be understood as divine reversals. • The imagery of the Revelation is drawn almost exclusively from the OT. Old Testament Quotations in the New Testament By Gleason L. Archer and Gregory Chirichigno OT in Revelation 134 MT Psalm 2:9; Rev 2:26-27 English rcEåAy yliÞk.Ki lz<+r>B; jb,väBe . ~[eroT.â Psalm 2:9 `~ce(P.nT: . LXX Psalm 2:9 'Thou shalt break them with a rod of iron, Thou shalt shatter them like earthenware.'" Psalm 2:9 poimanei/j auvtou.j evn r`a,bdw| sidhra/| w`j skeu/oj kerame,wj suntri,yeij auvtou,j Psalm 2:9 Thou shalt rule them with a rod of iron; thou shalt dash them in pieces as a potter's vessel. NT a Revelation 2:26 Kai. o` nikw/n kai. o` thrw/n a;cri te,louj ta. e;rga mou( dw,sw auvtw/| evxousi,an evpi. tw/n evqnw/n 27 kai. poimanei/ auvtou.j evn r`a,bdw| sidhra/| w`j ta. skeu,h ta. keramika. suntri,betai( Revelation 2:26 'And he who overcomes, and he who keeps My deeds until the end, to him I will give authority over the nations; 27 and he shall rule them with a rod of iron, as the vessels of the potter are broken to pieces, as I also have received authority from My Father; Commentary Psalm 2:9 has lz<r.B; jb,veB. ~[eroT., Rev 2:27 has poimanei/. Note that ~[eroT. is from h['r', not [[;r' (= #c;r'). (A)/(A-) 95 Beale, Book Of Revelation, NIGTC, pp. 86-98 and CNTOT, p. 1085-1086. Beale, Book Of Revelation, NIGTC, p. 88. 97 Beale, CNTOT, p. 1085-1086. See textual examples in Beale, Book Of Revelation, NIGTC, pp. 90-91. 98 Beale, CNTOT, p. 1088. I would add that the “new covenant” begins in the OT and always included both Jews and Gentiles, though the numbers of Gemntiles explodes in the NT church era. 96 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 73 291 MT Hos 10:8; Lk 23:30; Rev 6:16 English laeêr"f.yI ‘taJ;x; !w<a'ª tAmåB' Wdúmv. .nIw> Hosea 10:8 WrÜm.a'w> ~t'_AxB.z>mi-l[; hl,[Þ ]y: rD:êr>d:w> #Aqå s `Wnyle[( ' Wlïp.nI tA[ßb'G>l;w> WnWSêK; ‘~yrIh'l,( LXX Hosea 10:8 Also the high places of Aven, the sin of Israel, will be destroyed; Thorn and thistle will grow on their altars, Then they will say to the mountains, "Cover us!" And to the hills, "Fall on us!" Hosea 10:8 kai. evxarqh,sontai bwmoi. Wn a`marth,mata tou/ Israhl a;kanqai kai. tri,boloi avnabh,sontai evpi. ta. qusiasth,ria auvtw/n kai. evrou/sin toi/j o;resin kalu,yate h`ma/j kai. toi/j bounoi/j pe,sate evfV h`ma/j Hosea 10:8 And the altars of On, the sins of Israel, shall be taken away: thorns and thistles shall come up on their altars; and they shall say to the mountains, Cover us; and to the hills, Fall on us. a NT Luke 23:30 to,te a;rxontai le,gein toi/j o;resin\ pe,sete evfV h`ma/j( kai. toi/j bounoi/j\ kalu,yate h`ma/j\ Luke 23:30 "Then they will begin to say to the mountains, 'Fall on us,' and to the hills, 'Cover us.' b Revelation 6:16 kai. le,gousin toi/j o;resin kai. tai/j pe,traij\ pe,sete evfV h`ma/j kai. kru,yate h`ma/j avpo. prosw,pou tou/ kaqhme,nou evpi. tou/ qro,nou kai. avpo. th/j ovrgh/j tou/ avrni,ou( Revelation 6:16 and they said to the mountains and to the rocks, "Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; Commentary Wnyle[' Wlp.nI tA[b'G>l;w> ynIWSK; ~yrih'l,( Wrm.a'w> Hos 10:8; 8c MT = LXX kai. evrou/sin toi/j o;resin, kalu,yate h`ma/j, kai. toi/j bounoi/j pe,sate evfV h`ma/j (cf. Lk 23:30 a;rxontai le,gein toi/j o;resin, pe,sete evfV h`ma/j, kai. toi/j bounoi/j· kalu,yate h`ma/j, so (A). Note the following: (1) evrou/sin in the LXX is fine for Wrm.a('w>, but a;rxontai le,gein is also a justifiable, more sophisticated rendering of the perfect conversive (A d ); (2) kalu,yate in the LXX is a possible inference, but Luke's “fall on us” is exactly what the Hebrew says. Rev 6:16, which is not really a quotation but simply an allusion, uses kru,yate rather than the LXX's and Luke's kalu,yate before h`ma/j. (F) 217 MT LXX Isa 25:8; 1 Cor 15:54; Rev 7:17 English hwI±hy> yn"ôdoa] hx'’m'W xc;n<ël' ‘tw<M'’h; [L;ÛBi Isaiah 25:8 l[;äme ‘rysiy" AMª[; tP;är>x,w> ~ynIP+ '-lK' l[;äme h['Þm.DI p `rBE)DI hw"hß y> yKiî #r<aêh' '-lK' Isaiah 25:8 He will swallow up death for all time, And the Lord God will wipe tears away from all faces, And He will remove the reproach of His people from all the earth; For the LORD has spoken. Isaiah 25:8 kate,pien o` qa,natoj ivscu,saj kai. pa,lin avfei/len o` qeo.j pa/n da,kruon avpo. panto.j prosw,pou to. o;neidoj tou/ laou/ avfei/len avpo. pa,shj th/j gh/j to. ga.r sto,ma kuri,ou evla,lhsen Isaiah 25:8 Death has prevailed and swallowed men up; but again the Lord God has taken away every tear from every face. He has taken away the reproach of his people from all the earth: for the mouth of the Lord has spoken it. NT a 1 Corinthians 15:54 o[tan de. to. fqarto.n tou/to evndu,shtai avfqarsi,an kai. to. qnhto.n tou/to evndu,shtai avqanasi,an( to,te genh,setai o` lo,goj o` gegramme,noj\ katepo,qh o` qa,natoj eivj ni/kojÅ 1 Corinthians 15:54 But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, "Death is swallowed up in victory. b Revelation 7:17 o[ti to. avrni,on to. avna. me,son tou/ qro,nou poimanei/ auvtou.j kai. o`dhgh,sei auvtou.j evpi. zwh/j phga.j u`da,twn( kai. evxalei,yei o` qeo.j pa/n da,kruon evk tw/n ovfqalmw/n auvtw/nÅ Revelation 7:17 for the Lamb in the center of the throne shall be their shepherd, and shall guide them to springs of the water of life; and God shall wipe every tear from their eyes." Commentary xc;n<l' tw<M'h; [L;Bi (note that tw<M'h; is object of the verb); LXX kate,pien o` qa,natoj ivscu,saj; 1 Cor 15:54 katepo,qh o` qa,natoj eivj ni/koj. Theodotion and Peshitta also read katepo,qh = [l;B.u Note that: Isa 25:8; MT Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 74 (1) 1 Cor 15 has expressed in the passive what the MT and LXX put in the active voice; katepo,qh “death has [l;Bu) versus the LXX's “death has swallowed up” (with no expressed object!); (2) xc;n<l' probably means “forever,” yet xc;nE basically means “pre-eminence” either in rank/glory or in time (endurance, perpetuity). But in postbiblical Hebrew xc;n" = “be victorious, win, prevail” (Jastrow, 928A) and xc;n< been swallowed” (as if = “success” (as well as endurance, forever) so (Ad ). LXX's ivscu,saj (“having prevailed”) probably shows that this force of the verb was current in Septuagintal times (this is also the Theodotion rendering). Note that in xc;n" = “conquer” and in Aramaic xC;n: (pael) = “succeed, be victorious.” Hence eivj ni/koj; the Targum of Jonathan, though Aramaic, somewhat favors the MT in its interpretation of xc;n;< !ymil.[(l ' . at'Am !Avn>t.yI “they will forget death forever.” The Vulgate renders it praecipitabit mortem in sempiternum (“He will modern Hebrew cast down death forever”). The Peshitta renders as “Death has been swallowed up in victory forever.” Rev 7:17 evxalei,yei is closer to hx'm' than LXX's avfei/len (C); evk tw/n o`fxalmw/n (LXX: avpo. panto.j prosw,pou). 280 MT LXX 281 MT Ezek 20:34,41; Rev 11:11 Ezek 20:34, 41 see Isa 52:11 [245] Ezek 37:5,10 English tAmßc'[]l' hwIëhy> yn"ådoa] ‘rm;a' hKoÜ Ezekiel 37:5 `~t,y( yIx.wI x:Wrß ~k,²b' aybiîme ynI÷a] hNE“hi hL,ae_h' rf'ªB' ~k,yä le[] ytióle[]h;w>) ~ydIøGI ~k,’yle[] •yTit;nw" > ~t,y_ yIx.wI x:Wrß ~k,²b' yTiît;n"w> rA[ê ‘~k,yle[] yTiÛm.r:q'w> ytiyWE+cu rv<åa]K; ytiaBeÞnIw> `hw")hy> ynIïa]-yKi( ~T,Þ[.d:ywI tAmêc'[] Wbår>q.Tiw: v[;r:ê-hNEhiw> ‘yaib.N")hiK. lAqÜ-yhiy>w:) ‘~ydIGI ~h,Ûyle[]-hNE)hiw> ytiyaiør"w> `Am*c.[;-la, ~c,[,Þ x:Wrßw> hl'[.m'_l.mi rA[à ~h,²yle[] ~r:óq.YIw: hl'ê[' rf"åb'W abeäN"hi x:Wr+h'-la, abeÞNh" i yl;êae rm,aYOæw: `~h,(B' !yaeî yn"ådoa] Ÿrm:åa'-hKo) x:Wrøh'-la, ‘T'r>m;a'w> ~d"aû' -!b, yxi²p.W x:Wrêh' yaiBoå ‘tAxWr [B;Ûr>a;me hwI©hy> ynIWc"+ i rv<åaK] ; ytiaBeÞN:hiw> `Wy*x.yI)w> hL,aheÞ ' ~ygIïWrh]B; ~h,êyleg>r:-l[; ‘Wdm.[;Y:)w: Wy©x.YI)w: x:Wrøh' ~h,’b' •aAbT'w: s `dao)m.-daom. lAdïG" lyIx:ß 6 7 8 9 10 LXX NT Ezekiel 37:5 "Thus says the Lord God to these bones, 'Behold, I will cause breath to enter you that you may come to life. Ezekiel 37:5 ta,de le,gei ku,rioj toi/j ovste,oij tou,toij ivdou. evgw. fe,rw eivj u`ma/j pneu/ma zwh/j Ezekiel 37:5 Thus saith the Lord to these bones; Behold, I will bring upon you the breath of life: a Kai. meta. ta.j trei/j h`me,raj kai. h[misu pneu/ma zwh/j evk tou/ qeou/ eivsh/lqen evn auvtoi/j( kai. e;sthsan evpi. tou.j po,daj auvtw/n( kai. fo,boj me,gaj evpe,pesen evpi. tou.j qewrou/ntaj auvtou,jÅ Revelation 11:11 Revelation 11:11 And after the three and a half days the breath of life from God came into them, and they stood on their feet; and great fear fell upon those who were beholding them. Commentary Ezek 37:5, 10; Rev 11:11 is not actually quoting here, but only using allusive language (F). Note the following: (1) pneu/ma zwh/j occurs in the LXX of Ezek. 37:5, in a passage which apparently misreads the Hebrew Vorlage (reading ( ~yyIx; x;Wr instead of ~t,yyIx.wI x;Wr); (2) eivsh/lqen evn auvtoi/j in Rev 11:11 is literalistic ~h,B' aAbT'w): , but not as good syntax as LXX's eivj auvtou,j. 173 Psalm 86:9; Rev 15:4 English Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 75 MT LXX ŸWaAbÜy" t'yfiª[' rv<ïa] Ÿ~yIÜAG-lK' Psalm 86:9 `^m<)vl. i WdåB.k;ywI) yn"+doa] ^yn<på 'l. Wwæx]Tv; .yIw> Psalm 86:9 All nations whom Thou hast made shall come and worship before Thee, O Lord; And they shall glorify Thy name. Psalm 85:9 pa,nta ta. e;qnh o[sa evpoi,hsaj h[xousin kai. proskunh,sousin evnw,pio,n sou ku,rie kai. doxa,sousin to. o;noma, sou Psalm 86:9 All nations whom thou hast made shall come, and shall worship before thee, O Lord; and shall glorify thy name. NT a Revelation 15:4 ti,j ouv mh. fobhqh/|( ku,rie( kai. doxa,sei to. o;noma, souÈ o[ti mo,noj o[sioj( o[ti pa,nta ta. e;qnh h[xousin kai. proskunh,sousin evnw,pio,n sou( o[ti ta. dikaiw,mata, sou evfanerw,qhsanÅ (see also [187]) Revelation 15:4 "Who will not fear, O Lord, and glorify Thy name? For Thou alone art holy; For all the nations will come and worship before Thee, For Thy righteous acts have been revealed." Commentary This song of the angels and saints as set forth in Rev 15:4 is not presented as a quotation, but it alludes to ^a]r.yI) al{ ymi, “Who will not fear Thee?”) then follows with the last clause of Psalm 86:9 (^m,v.li WdB.ky; wI yn"doa] “O portions of Psalm 86:9 and Jer 10:6-7. That is to say, it starts off with the first clause of Jer 6:7 ( Lord, and they will glorify Thy name”). Then come the first two clauses of Psalm 86:9 in reverse order. That is, “and they shall glorify Thy name” comes before “all the nations will come,” followed by “and they shall worship before Thee.”(F) 187 Psalm 111: 2; Psalm 145:17; Deut: 32:4; Jer 10:6; Amos 3:13; Rev 15:3-4 MT ~yviªWrD>÷ hw"+hy> yfeä[]m; ~ylidGo >â Psalm 111:2 `~h,(ycep.x-, lk'l. English Psalm 111:2 Great are the works of the LORD; They are studied by all who delight in them. yKiî Alê[P\ ' ~ymiäT' ‘rWCh; Deuteronomy 32:4 qyDIîc; lw<['ê !yaeäw> ‘hn"Wma/ laeÛ jP'_v.mi wyk'Þr"D>-lk' `aWh) rv"ßy"w> Deuteronomy 32:4 "The Rock! His work is perfect, For all His ways are just; A God of faithfulness and without injustice, Righteous and upright is He. hT'²a; lAdïG" hw"+hy> ^AmßK' !yaeîme Jeremiah 10:6 `hr"W( bg>Bi ^ßmv. i lAdïg"w> Jeremiah 10:6 There is none like Thee, O LORD; Thou art great, and great is Thy name in might. dysiªx'w>÷ wyk'_r"D>-lk'B. hw"hy>â qyDIäc; Psalm 145:17 `wyf'([]m;-lk'B. Psalm 145:17 The LORD is righteous in all His ways, And kind in all His deeds. yn"ïdoa]-~aun> bqo+[]y:) tybeäB. Wdy[ihÞ 'w> W[ïm.vi Amos 3:13 `tAa)b'C.h; yheîl{a/ hwIßhy> LXX Amos 3:13 "Hear and testify against the house of Jacob," Declares the Lord God, the God of hosts. Psalm 110:2 mega,la ta. e;rga kuri,ou evxezhthme,na eivj pa,nta ta. qelh,mata auvtou/ Psalm 111:2 The works of the Lord are great, sought out according to all his will. Deuteronomy 32:4 qeo,j avlhqina. ta. e;rga auvtou/ kai. pa/sai ai` o`doi. auvtou/ kri,seij qeo.j pisto,j kai. ouvk e;stin avdiki,a di,kaioj kai. o[sioj ku,rioj Deuteronomy 32:4 As for God, his works are true, and all his ways are judgment: God is faithful, and there is no unrighteousness in him; just and holy is the Lord. Psalm 144:17 di,kaioj ku,rioj evn pa,saij tai/j o`doi/j auvtou/ kai. o[sioj evn pa/sin toi/j e;rgoij auvtou/ Psalm 145:17 The Lord is righteous in all his ways, and holy in all his works. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 76 dio,ti ivdou. evgw. sterew/n bronth.n kai. kti,zwn pneu/ma kai. avpagge,llwn eivj avnqrw,pouj to.n cristo.n auvtou/ poiw/n o;rqron kai. o`mi,clhn kai. evpibai,nwn evpi. ta. u[yh th/j gh/j ku,rioj o` qeo.j o` pantokra,twr o;noma auvtw/| Amos 4:13 Amos 4:13 For, behold, I am he that strengthens the thunder, and creates the wind, and proclaims to men his Christ, forming the morning and the darkness, and mounting on the high places of the earth, The Lord God Almighty is his name. NT a Revelation 15:3 kai. a;|dousin th.n wv|dh.n Mwu?se,wj tou/ dou,lou tou/ qeou/ kai. th.n wv|dh.n tou/ avrni,ou le,gontej\ mega,la kai. qaumasta. ta. e;rga sou( ku,rie o` qeo.j o` pantokra,twr\ di,kaiai kai. avlhqinai. ai` o`doi, sou( o` basileu.j tw/n evqnw/n\ 4 ti,j ouv mh. fobhqh/|( ku,rie( kai. doxa,sei to. o;noma, souÈ o[ti mo,noj o[sioj( o[ti pa,nta ta. e;qnh h[xousin kai. proskunh,sousin evnw,pio,n sou( o[ti ta. dikaiw,mata, sou evfanerw,qhsanÅ Revelation 15:3 And they sang the song of Moses the bond-servant of God and the song of the Lamb, saying, "Great and marvelous are Thy works, O Lord God, the Almighty; Righteous and true are Thy ways, Thou King of the nations. 4 "Who will not fear, O Lord, and glorify Thy name? For Thou alone art holy; For all the nations will come and worship before Thee, For Thy righteous acts have been revealed." (see also [173]) Commentary Psalm 111:2 contributes to Rev 15:3 mega,la Jer 10:6 contributes o` ta. e;rga sou. basileu.j tw/n evqnw/n (MT: ~yIAGh; Psalm 145:17 contributes di,kaioj %l,m), . (F) evn tai/j o`doi/j auvtou/ (di,kaiai oi` o`doi, sou); Amos 3:13 contributes the phrase “The Lord God, the Almighty,” which begins the second line in Rev 15:3, expressed as a vocative: “O Lord, God, the Almighty.” 126 MT 2 Kings 1:10, 12; Lk 9:54; Rev 20:9 English rf:å-la, érBed:y>w: WhY"©liae hn<å[]Y:w: 2 Kings 1:10 ‘vae dr<TeÛ ynIa'ê ‘~yhila{ / vyaiÛ-~aiw> è~yVimix]h; dr<TeÛw: ^yV,_mix-] ta,w> ^ßt.ao lk;îatow> ~yIm;êV'h;-!mi `wyV'(mix-] ta,w> Atàao lk;aToïw: ~yIm;êVh' ;-!mi ‘vae wyV'_mix]w: rxEßa; ~yViîmxi ]-rf; wyl'²ae xl;îv.YIw: bv'Y"÷w: rm:ïa-' hKo) ~yhiêl{a/h' vyai… wyl'êae rBEåd:y>w: ‘![;Y:’w: rBEåd:y>w: éhY"liae ![;Y:åw: `hd"rE( hr"hî em. %l,M,Þh; ‘vae dr<TeÛ ynIa'ê ‘~yhila{ /h'¥ vyaiÛ-~ai è~h,ylea] dr<TeÛw: ^yV,_mix-] ta,w> ^ßt.ao lk;îatow> ~yIm;êV'h;-!mi Atàao lk;aToïw: ~yIm;êVh' ;-!mi ‘~yhil{a/-vae `wyV'(mix-] ta,w> 11 12 LXX 2 Kings 1:10 And Elijah answered and said to the captain of fifty, "If I am a man of God, let fire come down from heaven and consume you and your fifty." Then fire came down from heaven and consumed him and his fifty. 2 Kings 1:10 kai. avpekri,qh Hliou kai. ei=pen pro.j to.n penthko,ntarcon kai. eiv a;nqrwpoj tou/ qeou/ evgw, katabh,setai pu/r evk tou/ ouvranou/ kai. katafa,getai, se kai. tou.j penth,konta, sou kai. kate,bh pu/r evk tou/ ouvranou/ kai. kate,fagen auvto.n kai. tou.j penth,konta auvtou/ 2 Kings 1:10 And Eliu answered and said to the captain of fifty, And if I am a man of God, fire shall come down out of heaven, and devour thee and thy fifty. And fire came down out of heaven, and devoured him and his fifty. NT a Luke 9:54 ivdo,ntej de. oi` maqhtai. VIa,kwboj kai. VIwa,nnhj ei=pan\ ku,rie( qe,leij ei;pwmen pu/r katabh/nai avpo. tou/ ouvranou/ kai. avnalw/sai auvtou,jÈ Luke 9:54 And when His disciples James and John saw this, they said, "Lord, do You want us to command fire to come down from heaven and consume them?" Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 77 b Revelation 20:9 kai. avne,bhsan evpi. to. pla,toj th/j gh/j kai. evku,kleusan th.n parembolh.n tw/n a`gi,wn kai. th.n po,lin th.n hvgaphme,nhn( kai. kate,bh pu/r evk tou/ ouvranou/ kai. kate,fagen auvtou,jÅ Revelation 20:9 And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city, and fire came down from heaven and devoured them. Commentary 2 Kings 1:10, 12—Lk 9:54. (F) Note that Rev 20:9 has essentially the same wording as Lk 9:54 in that it says “that fire came down from heaven and devoured them” which is very close to Lk 9:54 “Do you want fire to come down from heaven and destroy them?” However, these are not really quotations but allusions. (F) 119 MT LXX 120 MT LXX 121 MT 1 Chron 17:13; 1 Cor 3:19 2 Sam 5:2 see Mic 5:1 [299] 2 Chron 18:16 2 Sam 7:8 only 2 Sam 7:14 Job 5:13 English aWhßw> ba'êl. ALå-hy<h.a, ‘ynIa] 2 Samuel 7:14 jb,väBe . ‘wyTix.kh; o)w> AtêwO[]h;äB. ‘rv,a] !bE+l. yLiä-hy<h.yI `~d"a( ' ynEïB. y[eÞg>nIb.W ~yviên"a] 2 Samuel 7:14 "I will be a father to him and he will be a son to Me; when he commits iniquity, I will correct him with the rod of men and the strokes of the sons of men, aWhßw> ba'êl. ALå-hy<h.a(, ‘ynIa] 1 Chronicles 17:13 rv<åaK] ; AMê[ime( rysiäa'-al{ ‘yDIs.xw; > !bE+l. yLiä-hy<h.yI) `^yn<p) 'l. hy"ßh' rv<ïa]me ytiArêysih] LXX 1 Chronicles 17:13 "I will be his father, and he shall be My son; and I will not take My lovingkindness away from him, as I took it from him who was before you. 2 Samuel 7:14 evgw. e;somai auvtw/| eivj pate,ra kai. auvto.j e;stai moi eivj ui`o,n kai. eva.n e;lqh| h` avdiki,a auvtou/ kai. evle,gxw auvto.n evn r`a,bdw| avndrw/n kai. evn a`fai/j ui`wn/ avnqrw,pwn 2 Samuel 7:14 I will be to him a father, and he shall be to me a son. And when he happens to transgress, then will I chasten him with the rod of men, and with the stripes of the sons of men. 1 Chronicles 17:13 evgw. e;somai auvtw/| eivj pate,ra kai. auvto.j e;stai moi eivj ui`o,n kai. to. e;leo,j mou ouvk avposth,sw avpV auvtou/ w`j avpe,sthsa avpo. tw/n o;ntwn e;mprosqe,n sou 1 Chronicles 17:13 I will be to him a father, and he shall be to me a son: and my mercy will I not withdraw from him, as I withdrew it from them that were before thee. NT a 2 Corinthians 6:18 kai. e;somai u`mi/n eivj pate,ra kai. u`mei/j e;sesqe, moi eivj ui`ou.j kai. qugate,raj( le,gei ku,rioj pantokra,twrÅ 2 Corinthians 6:18 "And I will be a father to you, And you shall be sons and daughters to Me," Says the Lord Almighty. b Hebrews 1:5 Ti,ni ga.r ei=pe,n pote tw/n avgge,lwn\ ui`o,j mou ei= su,( evgw. sh,meron gege,nnhka, seÈ kai. pa,lin\ evgw. e;somai auvtw/| eivj pate,ra( kai. auvto.j e;stai moi eivj ui`o,nÈ Hebrews 1:5 For to which of the angels did He ever say, "Thou art My Son, Today I have begotten Thee"? And again, "I will be a Father to Him And He shall be a Son to Me"? c Revelation 21:7 o` nikw/n klhronomh,sei tau/ta kai. e;somai auvtw/| qeo.j kai. auvto.j e;stai moi ui`o,jÅ Revelation 21:7 "He who overcomes shall inherit these things, and I will be his God and he will be My son. Commentary tAab'c. hwhy rm;a' hKo = LXX le,gei ku,rioj pantokra,twr = 2 Cor 6:18. (A, and E, see 2 Sam 7:8; MT Summary and Conclusions). 2 Sam 7:14; MT = LXX = Heb 1:5b. (A) Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 78 Compare Heb 1:5a with Psalm 2:7b and evgw. which indicates a conflate of three passages. sh,meron gege,nnhka, se…^yTid.liy> ~AYh; (133 = Psalm 2:7b), 1. Key to categorizations of texts a) Category A These quotations consist of reasonably or completely accurate renderings from the Hebrew of the Masoretic Text (MT) into the Greek of the Septuagint (LXX), and from there apart from word order, which sometimes deviates slightly) into the New Testament passage in which the Old Testament text is cited. This category has been further divided into three classes: A, A–, and Ad. b) Category B This category includes instances where the New Testament quotation quite closely adheres to the wording of the LXX, even where the LXX deviates somewhat (though not so seriously as to distort the real meaning of the Old Testament passage as given in the MT) from the received text in the Hebrew Bible. This category also needs to be subdivided. c) Category C These are the citations in which the New Testament adheres more closely to the MT than the LXX does, indicating that the apostolic author may have consulted his Hebrew Bible directly in the preparation of his own account or letter. In at least a few cases there may be an affinity for the Proto-Theodotion Greek translation, as some modern scholars have suggested. The existence of such a preapostolic translation may be inferred from the occurrence of some terms that were preserved in the second-century A.D. translation of Theodotion himself, as distinct from the LXX. I. Revelation 1 – vision one begins Prologue (1:1-8) 2. The First Vision (1:9-3:22): The Present a. Vision of Glorified Christ (1:9-20) Beale considers the first vision 1:9-3:23.99 The only book in the NT calling itself an apocalypse. There has been such a heated debate about the nature and provenance of ancient “apocalyptic” literature that it is advisable to take the Revelation on its own terms. Indeed, there are some who deny that the Revelation is an apocalyptic genre altogether, while many assert that it is, and others see it as a distinctive form of apocalyptic. The form of apocalyptic literature itself is under debate, as to whether its literary or religious directives are what categorize it. See pp. 7, 8. It is widely presumed that John the Apostle, and author of the Gospel of John, wrote the Revelation. Although, the style is so different that some believe another John was in view. John states at the outset that his revelation is of Jesus Christ, and concerns what “must take place soon” ( [must] [ speed, quickness]). John also says that “time is near” ( ) (v.3; 22:6-7, 10, 20). If we could determine the time-frame John intended to convey here, we could end most of the debate about how to read Revelation. If we consider this reference to John’s immediate historical future, then we might be considered preterists, and if to some general future we could be historicists, idealists, or futurists. In all cases, we can affirm only one certain truth: John believed in the future (no specific time indicated) fulfillment of his prophecies and in the imminent return of Jesus Christ. Thus, despite our view of the Revelation (see interpretive approaches p. 9), we must affirm the necessity of the As noted, I have followed others in outlining Revelation with four visions, whereas Beale presents a compelling case for seven visions (see outlines, p. 60f.). 99 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 79 imminent return of Christ. If his prophecies concerned a much later time, the later history of the church, and/or the very end times, then he was telescoping in his presentation and perspective, as did the OT prophets. Telescoping (from OT Prophets syllabus): We must apply the same principles considered in OT Prophets concerning telescoping. It can be proposed that there are prophecies that do have multiple fulfillments in the sense that not all aspects are fulfilled at one time, but each item is fulfilled at different times. That is, each aspect of the prophecy has a single fulfillment, yet at different times. This is often seen in the telescoping perspective of the prophets. Strictly speaking, this is different than saying that particular prophecies may mean “multiple” (thus distinctly different) things (that is, it does not mean that particulars of any given prophecy have numerous meanings). It also affirms, however, that the particulars of a given prophecy may have more than one application, and that the meanings (referents) are not always single in time or place. Needless to say, making such distinctions is not always possible, for we have yet to see the completion, and contingencies, of many prophecies.100 Telescoping (or foreshortening):101 a term often used to describe the multiple or layered aspect of prophetic fulfillment. As a telescope has different lengths in each section to allow for a view into the distant present, prophecy often is telescoped allowing a view into the distant future. An illustration often used is that of a series of mountain tops receding into the horizon, whose relative distances cannot be determined by sight, and whose sequence is thus indeterminate. That is, the order of presentation is thematic and not always chronological nor according to some predetermined schemata. The prophets had a limited time perspective, even when they may have known the order of future events, as well as a limited revelation of those events. Prophets also had a peculiar time perspective in which time is not stressed in precise terms. Events are often compressed into an apparently briefer period of time, although the actual unfolding of those events will occur over long time periods. Strictly speaking, one could say that telescoping is not the same as multiple fulfillment, yet I think that some of the problems posed by multiple fulfillment can be resolved through understanding the distinctively prophetic time-perspective. The Revelation conveys the almighty power of God to destroy all strongholds of power, be it Rome or any other. God is working out his purposes in the present and the future. God is on his throne (p. 131), and there is no question that he is reigning through history now and forever. Jesus is exalted on high, and presents to us the hope of certain victory over all evil. Jesus appears to John in a vision (in a [heavenly?] temple setting) with a revelation which concerns the broad sweep of redemption history, past, present, and future. It is revelation of Jesus Christ. A blessing is to come to those who read the revelation (which means John assumed it could be understood!). His revelation is presented to the seven churches (together forming a circle, each church some fifty miles apart in Asia Minor. 1. OT background a;ggeloj (1:1) – As noted, this book is a revelation (avpoka,luyij) (alludes 5x to Dan 2:45, suggesting an interpretation that will be symbolic, not literal102) of Jesus Christ, who is the fulfillment of all the OT hopes and promises. Jesus Christ is the hermeneutical key to the book, and we should use this key wherever possible. In light of that, the appearance of an angel at the outset of John’s prophetic revelation from God is very significant, since such appearances always precipitate major revelatory and redemptive developments. In fact, angels appear some 77x , 67 (GR) in the Revelation to John. Angelic appearances and prophetic revelations are testimonies from God that he is at work in fulfilling his covenant-promises. The motif of testimony occurs over 100x in the Bible (see tdUÞ[eh' and marturi,a103). Consider the important theme of the tabernacle/tent (and candlesticks and tree of life) “of the testimony” that testify to the Law of God in the Most holy Place. In this prophetic-angelic-revelation, John also claims to be a testifier (1:2) to all that he saw regarding the word of God and Jesus Christ. This is a vital claim, for he is a true prophet from God with a message from God who is not silent and is See MacRae, “Prophets and Prophecy,” pp. 899-901. See Payne, Encyclopedia of Biblical Prophecy, pp. 137-140. 102 Beale, CNTOT, p. 1089. 103 1 John 5:9-12 --“We accept man’s testimony, but God’s testimony is greater because it is the testimony of God, which he has given about his Son. 10 Anyone who believes in the Son of God has this testimony in his heart. Anyone who does not believe God has made him out to be a liar, because he has not believed the testimony God has given about his Son. 11 And this is the testimony: God has given us eternal life, and this life is in his Son. 12 He who has the Son has life; he who does not have the Son of God does not have life.” The testimony is the “word of God” (see pp. 79, 83, 88, 129, 179, 203, 260, 243). 100 101 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 80 acting. See the “word of their testimony,” Rev 12:11. He clearly identifies with the the OT prophets in 1:1-3, 10; 4:1-2; 17:3; 21:10. In Rev 1:5; 3:14, Jesus testifies as witness to the past, present, and the future “Show” or “explain” (1:1) δείκνυμι - In Rev 1:1 John claims that God gave him a revelation that he was to show to the servants of Christ. Each time John uses this word in the Revelation, he expounds on a symbolic revelation (see Beale105). Beale notes the strong connections with Dan 2 of the prophetic revealing (showing), and in this case of the immanence of what was coming to pass.106 He writes, “The phrase appears to indicate that fulfillment has begun (that it is being fulfilled) or will begin in the near future. Simply put, John understands Daniel’s reference to a distant time as referring to his own era, and he updates the text accordingly.”107 That is, John uses γενέσθαι ἐν τάχει (Rev 1:1 BGT) “quickly” (or “soon,” see pp. 82, 288), whereas Daniel LXX translated the Heb ‫ֶל ֱהוֵ֖א‬ 104 ‫יֹומיָּ֑א‬ ַ ‫( ְּב ַא ֲח ִ֣רית‬Dan 2:28 WTT) as γενέσθαι ἐπ᾽ ἐσχάτων τῶν ἡμερῶν, “in the later days” (Dan 2:28 BGT). This indicates an inaugurated aspect of what he will be “showing,” that it had already begun commencing the fulfillment of Daniel 2. This is also suggested by John’s use of the following phrase “the time is near” or “at hand” (ὁ γὰρ καιρὸς ἐγγύς, Rev 1:3). (right)Danielic hinge in Rev 1:19 by Beale108 In light of this, Beal suggests that Rev 1:19 (see further discussion, p. ) is the key to the book; it is not a chronological marker, but rather that the hidden meaning of history is centered in Christ: he is the ultimate interpreter of history because he is the transcendent, sovereign, and omnipresent one who planned and guides history.”109 That is, this phrase indicates the entire vision of the book, not a chronological outline. It derives particularly from the terminology of Dan 2, and is also an expansion of the “what must soon take place” in Rev 1:1. It is also a conclusion and expansion in 1:19 to the vision of Revelation 1, as a reaffirmation of the Danielic nature of the whole Revelation of John, as well as an introduction to the following chapters (see also 1:19-20 below).110 Rev 1:19 “Write, therefore, what you have seen, what is now and what will take place later.” Rev 1:20 The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. On the tree of life (see Rev 2:7) and the theme of “testimony,” see Beale, The Temple, p. 326 and Rev 11:4 on the lampstands. Beale, Revelation, pp. 152-153, 181-182; Beale lectures at http://www.youtube.com/watch?v=CvweHefD_Wg. 106 (to show) instead of (to show), which are semantic equivalents. Though John he uses the word 107 Beale, Revelation, NIGTC, pp. 153-154; Beale and McDonough, CNTOT, p. 1088. 108 Beale, Revelation, (NIGTC), p. 136. Also see Beale, “The Interpretive Problem of Revelation 1:19.” 109 Beale, Revelation, NIGTC, p. 165. He notes that some interpreters (futurists) understand Rev 1:19 to convey a chronological outline of Revelation: “things you have seen” relates to John’s visions in 1:19-20; “things that are” relates to the churches in Rev 2-3; “things that will appear after” relates to the distant future tribulation leading to the parousia (ibid, p. 139). 110 Beale, Revelation, NIGTC, p. 138. He also suggests that there is a Danielic hinge at the conclusion of the book in 22:6. This indicates a modeling structure of John’s Revelation based on Daniel’s five synonomously parallel visions in chs 2, 7, 8, 9 (ibid., pp., 135-136). 104 105 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 81 Dan 2:28-29 (NASB95) “However, there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what will take place in the 1blatter days. This was your dream and the cvisions 2in your mind while on your bed. 29 “As for you, O king, while on your bed your thoughts 1turned to what would take place 2in the future; and aHe who reveals mysteries has made known to you what will take place. a Beale outlines six major views on the interpretation of this phrase (summary here): 1. “What is to happen after these things” view – this view focusses on the climatic end of all time, not the chronological order of events and assumes that 1:19 alludes to Daniel 2:28-29, 45. The parallels indicate the prophetic claim (e.g., Amos 7:1, 4, 7; 8:1; Zech 1:9; 2:3; 3:1; Jer 24:1; Ezek 11:25; 40:4; 43:10; Dan 10:1) that God himself had “shown” them what was going to happen. Beale writes that as Daniel referred to the far distant future, John understood with an “inaugurated end-time view” that fulfillments of the defeat of cosmic evil and the ushering in of the kingdom had already begun (“quickly”) (e.g., Rev 12:8).111 This is supported by Rev 1:1 (“what must soon take place,” δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει, BGT) and also Rev 1:3 (“the time is near,” ὁ γὰρ καιρὸς ἐγγύς, BGT), both of which describe the commencement of Dan 2:28-29, 45. And also, the general eschatological reference (past, present, future) in Rev 4:1 (“what must take place after this,” ἃ δεῖ γενέσθαι μετὰ ταῦτα, BGT). The last temporal marker that supports this view through allusions to Dan 2 is Rev 22:6 (“the things that must soon take place,” ἃ δεῖ γενέσθαι ἐν τάχει, BGT). See “the time is coming,” p. 83.112 In sum, “write what you have seen” in Rev 1:19 includes the entire scope of the Revelation 2. Chronological sequence view – this popular view divides Revelation into three chronologically consecutive historical periods based on the phrases “things that you have seen” (first century), “things that are” (the church age until the “great tribulation”), “things to take place after” (applied to Rev 4:1-22:5 and understood as the period of the final tribulation and following until Christ’s return). This view is problematic since the texts in question cannot be taken as strictly literal or chronological, since the inauguration of the Dan 2 prophecies includes past, present, and future aspects. 3. Double reference to the present and future view – this view understands “write what you see” in 1:19 as a restatement of 1:11, “write on a scroll what you see,” to record the entire vision, and represents a twofold chronological division (“the already” of Rev 1-3 and the “not yet” of Rev 4-22). Yet, Revelation does not support such a twofold, or threefold, chronological structure. 4. “What you have seen” and “what is” refer to 1:12-20, “what must happen after these things” refers to chs 4-22 view – in this view, Rev 1:19a formally restates 1:11, understanding the “what is” (εἰσὶν, BGT) as “what they mean.” Beale summarizes this view: “What John had ‘seen’ (v 19a) refers only to the vision of vv. 12-18. The implied plural subject in the second clause (v19b) refers to the parts of the Son of Man vision that need interpretation, which is immediately supplied in v. 20. The third clause refers to the visions of chs 4-22, which John has yet to see. . .”113 5. An expression of the temporally gnomic or supra-historical character of the book’s ideas – this view understand the entire expression in Rev 1:19 to refer to all of chs 1-22 and John’s commission to prophesy about the totality of history (and that John’s threefold expression came from pagan prophetic formulas). This relates to the threefold prophetic formula conveying a transcendent interpretation of all of history, but not a chronological outline of history. 6. A genre formula indicating a mixture of literary genres in the book – this view understands the temporal formula in Rev 1:19 to be primarily statements about the genre of the entire book, describing “the literary nature of the visions, a Gen 40:8; 41:16; Dan 2:22, 45 1 Lit end of the days b Gen 49:1; Is 2:2; Dan 10:14; Mic 4:1 c Dan 4:5 2 Lit of your head 1 Lit came up 2 Lit after this a Dan 2:23, 47 111 Beale, Revelation (NIGTC), p. 153. 112 See other similar temporal phrases in Rev that seem to have no connection to Daniel 2 – 1:4 (“who was and is to come”); 1:8 (“who is, and who was, and who is to come”); 4:8 (“who was, and who is, and who is to come”); 11:17(“who is, and who was”); 17:8 (“once was, now is not, and will come”). 113 Beale, Revelation (NIGTC), p. 164. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 82 not when they will take place.” That is, “what you have seen” (is apocalyptic, the visionary), “what is” (the whole book is interpreted as figurative), and “what will be” is (the whole book is interpreted as eschatological). 114 δείκνυμι (fut δείξω, aor ἒδειξα, impv δεῖξον, aor pass ptc δειχθείς) a make known: 28.47 b explain: 33.150.115 “To show” Rev 1:1 The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John, Rev 4:1 After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, “Come up here, and I will show you what must take place after this.” Rev 17:1 One of the seven angels who had the seven bowls came and said to me, “Come, I will show you the punishment of the great prostitute, who sits on many waters. Rev 21:9 One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb.” Rev 21:10 And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God. Rev 22:1 Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb Rev 22:6 The angel said to me, “These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent his angel to show his servants the things that must soon take place.” BGT Rev 1:1 Ἀποκάλυψις Ἰησοῦ Χριστοῦ ἣν ἔδωκεν αὐτῷ ὁ θεὸς δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει, καὶ ἐσήμανεν ἀποστείλας διὰ τοῦ ἀγγέλου αὐτοῦ τῷ δούλῳ αὐτοῦ Ἰωάννῃ, BGT Rev 4:1 Μετὰ ταῦτα εἶδον, καὶ ἰδοὺ θύρα ἠνεῳγμένη ἐν τῷ οὐρανῷ, καὶ ἡ φωνὴ ἡ πρώτη ἣν ἤκουσα ὡς σάλπιγγος λαλούσης μετ᾽ ἐμοῦ λέγων· ἀνάβα ὧδε, καὶ δείξω σοι ἃ δεῖ γενέσθαι μετὰ ταῦτα. BGT Rev 17:1 Καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ φιάλας καὶ ἐλάλησεν μετ᾽ ἐμοῦ λέγων· δεῦρο, δείξω σοι τὸ κρίμα τῆς πόρνης τῆς μεγάλης τῆς καθημένης ἐπὶ ὑδάτων πολλῶν, BGT Rev 21:9 Καὶ ἦλθεν εἷς ἐκ τῶν ἑπτὰ ἀγγέλων τῶν ἐχόντων τὰς ἑπτὰ φιάλας τῶν γεμόντων τῶν ἑπτὰ πληγῶν τῶν ἐσχάτων καὶ ἐλάλησεν μετ᾽ ἐμοῦ λέγων· δεῦρο, δείξω σοι τὴν νύμφην τὴν γυναῖκα τοῦ ἀρνίου. BGT Rev 21:10 καὶ ἀπήνεγκέν με ἐν πνεύματι ἐπὶ ὄρος μέγα καὶ ὑψηλόν, καὶ ἔδειξέν μοι τὴν πόλιν τὴν ἁγίαν Ἰερουσαλὴμ καταβαίνουσαν ἐκ τοῦ οὐρανοῦ ἀπὸ τοῦ θεοῦ BGT Rev 22:1 Καὶ ἔδειξέν μοι ποταμὸν ὕδατος ζωῆς λαμπρὸν ὡς κρύσταλλον, ἐκπορευόμενον ἐκ τοῦ θρόνου τοῦ θεοῦ καὶ τοῦ ἀρνίου. BGT Rev 22:6 Καὶ εἶπέν μοι· οὗτοι οἱ λόγοι πιστοὶ καὶ ἀληθινοί, καὶ ὁ κύριος ὁ θεὸς τῶν πνευμάτων τῶν προφητῶν ἀπέστειλεν τὸν ἄγγελον αὐτοῦ δεῖξαι τοῖς δούλοις αὐτοῦ ἃ δεῖ γενέσθαι ἐν τάχει. BGT Rev 22:8 Κἀγὼ Ἰωάννης ὁ ἀκούων καὶ βλέπων ταῦτα. καὶ ὅτε ἤκουσα καὶ ἔβλεψα, ἔπεσα προσκυνῆσαι ἔμπροσθεν τῶν ποδῶν τοῦ ἀγγέλου τοῦ δεικνύοντός μοι ταῦτα. Soon, quickly(1:1) – ἃ δεῖ γενέσθαι ἐν τάχει – a prophetic declaration of the imminence of the prophecies. See the coming of Christ as “soon” and comments on 22:6, p. 288. See comments above on 1:1 under “show.” Prophetic temporal references are often difficult to interpret precisely, and thus is where many controversies arise. To say that something is going to happen “soon” may not mean in the immediate future, but indeed quite a long time in the future (from a finite human vantage-point). The emphasis is sometimes more on the certainty that something is going to happen, not necessarily precisely dating it (see “the time is near” in 1:3). In this case, John seems to be indicating the fulfillment of Daniel 2 had begun in Christ already, was being fulfilled, and would eventually be conpleted. In support of this view is also the phrase in 1:3 of “the time is near.” As Beale writes, “the time is not simply coming soon, but is actually here. . . .” and “ . . . John views the death and resurrection of Christ as inaugurating the long-awaited kingdom of the end times predicted in Daniel 2.”116 Soon or imminently Isa 48:3 I foretold the former things long ago, my mouth announced them and I made them known; then suddenly I acted, and they came to pass. Beale, Revelation (NIGTC), p. 167. Louw, J. P., & Nida, E. A. (1996, c1989). Greek-English lexicon of the New Testament : Based on semantic domains (electronic ed. of the 2nd edition.) (2:55). New York: United Bible societies. 116 Beale, Revelation (NIGTC), p. 154. 114 115 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 83 Isa 10:25 Very soon my anger against you will end and my wrath will be directed to their destruction. Isa 60:22 The least of you will become a thousand, the smallest a mighty nation. I am the Lord; in its time I will do this swiftly. Jer 51:33 This is what the Lord Almighty, the God of Israel, says: “The Daughter of Babylon is like a threshing floor at the time it is trampled; the time to harvest her will soon come.” Rev 1:1 The revelation of Jesus Christ, which God gave him to show his servants what must soon take place. He made it known by sending his angel to his servant John, Rev 2:16 Repent therefore! Otherwise, I will soon come to you and will fight against them with the sword of my mouth. Rev 3:11 I am coming soon. Hold on to what you have, so that no one will take your crown. Rev 11:14 The second woe has passed; the third woe is coming soon. Rev 22:6 The angel said to me, “These words are trustworthy and true. The Lord, the God of the spirits of the prophets, sent his angel to show his servants the things that must soon take place.” Rev 22:7 “Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book.” Rev 22:12 “Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done. Rev 22:20 He who testifies to these things says, “Yes, I am coming soon.” Amen. Come, Lord Jesus. Compare the temporal motif of soon/quickly with the phrases Jesus used such as, “The time is coming and has now come” in regards to the “already and not yet” motif (see also Rev 1:3, “the time is near”). There are numerous expressions in Jesus’ teaching of “the time is coming and now has come.” What do such expressions mean for us? Jesus taught a great deal on the kingdom of God, and he is telling us that in his coming the kingdom of God had come in a new way, and yet was also going to continue to come. Indeed, his parables often illustrate the progressive and expansive nature of the kingdom come and coming. But, what does it mean to say that the kingdom of God has come, and that the new creation has begun? • We presently have hopes of the kingdom that are rooted in the promises of God to the patriarchs. We have hope because we know the promises have already begun to be fulfilled. We have a clear testimony in the scripture to this fact. (This is one reason we so treasure the scriptures.) • We also presently have hope of the kingdom, since with Jesus’ life, death, and resurrection we have greatly escalated eschatological realities of the kingdom of God advancing in our midst. • Yet, we also have hope because, as new creations, we presently see and experience the eschatological realities of the kingdom coming: o We see these in our new birth; we have been rescued from the darkness and brought into his glorious light. We are a new creation in Christ Jesus. We have been “made new in the attitude of our minds, and have put on the new self, created to be like God in true righteousness and holiness” (Eph 4:22-24). This has begun now! “The time has now come . . .” o We see this in the church of all true believers. You and I together have already become ‘a chosen people, a royal priesthood, a holy nation, a people belonging to God, that we may declare the praises of him who called us out of darkness into his wonderful light’ (1 Pet 2:9). For “The time has now come . . .” o The new creation has certainly begun and we are now tasting its fruits, though we have yet to sit at the table of the great Banquet Feast of the Lamb. We have foretastes, but they are real tastes of true life in God through Christ. We ARE NOW tasting of the tree of LIFE: “like living stones being built into a spiritual house to be a holy priesthood offering spiritual sacrifices acceptable to God through Jesus Christ (1 Pet 1:5). “The time has now come . . .” The word of the Lord (240x), the word of God (40x) (1:2; 1:9) see also 2:18 (the word of Jesus is the word of God: see pp. 79, 83, 88, 129, 179, 203, 260, 243) – (hw"hy>-rb;d>; lo,gon tou/ qeou; lo,gon tou/ kuri,ou; r`h/ma kuri,ou/) – The phrase the “word of the Lord” appears over 240x in the Bible (the various related phrases can be understood to be a structuring factor in Discourse Linguistic analysis of the OT text). The phrase consistently refers to the divine revelation of God to man, either through prophets, priests, or others. When God communicates, it is his “word.” The revelation of the inscripturated word of Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 84 God corresponds with the incarnate Word of God in the Son of God. Both of these words point to God’s works of creation and redemption, the covenant-promises. The OT prophets and priests could only function rightly in accordance with the word of God. Authority came sole from the world of God. It holds great importance here at the beginning of John’s Revelation from the Word of God himself, ascended and glorified. It was account of the “word of God” that they were suffering persecution and the reason John was in exile (Rev 1:9). The Word of God in theNT Matt 15:6 he is not to ‘honor his father’ with it. Thus you nullify the word of God for the sake of your tradition. Mk 7:13 Thus you nullify the word of God by your tradition that you have handed down. And you do many things like that. Lu 3:2 during the high priesthood of Annas and Caiaphas, the word of God came to John son of Zechariah in the desert. Lu 5:1 One day as Jesus was standing by the Lake of Gennesaret, with the people crowding around him and listening to the word of God Lu 8:11 “This is the meaning of the parable: The seed is the word of God. Lu 11:28 He replied, “Blessed rather are those who hear the word of God and obey it.” Jn 3:34 For the one whom God has sent speaks the words of God, for God gives the Spirit without limit. Jn 10:35 If he called them ‘gods,’ to whom the word of God came—and the Scripture cannot be broken— Acts 4:31 After they prayed, the place where they were meeting was shaken. And they were all filled with the Holy Spirit and spoke the word of God boldly. Acts 6:2 So the Twelve gathered all the disciples together and said, “It would not be right for us to neglect the ministry of the word of God in order to wait on tables. Acts 6:7 So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests beecme obedient to the faith. Acts 8:14 When the apostles in Jerusalem heard that Samaria had accepted the word of God, they sent Peter and John to them. Acts 11:1 The apostles and the brothers throughout Judea heard that the Gentiles also had received the word of God. Acts 12:24 But the word of God continued to increase and spread. Acts 13:5 When they arrived at Salamis, they proclaimed the word of God in the Jewish synagogues. John was with them as their helper. Acts 13:7 who was an attendant of the proconsul, Sergius Paulus. The proconsul, an intelligent man, sent for Barnabas and Saul because he wanted to hear the word of God. Acts 13:46 Then Paul and Barnabas answered them boldly: “We had to speak the word of God to you first. Since you reject it and do not consider yourselves worthy of eternal life, we now turn to the Gentiles. Acts 17:13 When the Jews in Thessalonica learned that Paul was preaching the word of God at Berea, they went there too, agitating the crowds and stirring them up. Acts 18:11 So Paul stayed for a year and a half, teaching them the word of God. Rom 3:2 Much in every way! First of all, they have been entrusted with the very words of God. 1 Cor 14:36 Did the word of God originate with you? Or are you the only people it has reached? 2 Cor 2:17 Unlike so many, we do not peddle the word of God for profit. On the contrary, in Christ we speak before God with sincerity, like men sent from God. 2 Cor 4:2 Rather, we have renounced secret and shameful ways; we do not use deception, nor do we distort the word of God. On the contrary, by setting forth the truth plainly we commend ourselves to every man’s conscience in the sight of God. Eph 6:17 Take the helmet of salvation and the sword of the Spirit, which is the word of God. Phil 1:14 Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly. Col 1:25 I have become its servant by the commission God gave me to present to you the word of God in its fullness— 1 Thess 2:13 And we also thank God continually because, when you received the word of God, which you heard from us, you accepted it not as the word of men, but as it actually is, the word of God, which is at work in you who believe. 1 Tim 4:5 because it is consecrated by the word of God and prayer. Titus 2:5 to be self-controlled and pure, to be busy at home, to be kind, and to be subject to their husbands, so that no one will malign the word of God. Heb 4:12 For the word of God is living and active. Sharper than any double-edged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. Heb 6:5 who have tasted the goodness of the word of God and the powers of the coming age, Heb 13:7 Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. 1 Pet 1:23 For you have been born again, not of perishable seed, but of imperishable, through the living and enduring word of God. 1 Pet 4:11 If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen. 1 Jn 2:14 I write to you, fathers, Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 85 because you have known him who is from the beginning. write to you, young men, because you are strong, and the word of God lives in you, and you have overcome the evil one. Rev 1:2 who testifies to everything he saw—that is, the word of God and the testimony of Jesus Christ. Rev 1:9 I, John, your brother and companion in the suffering and kingdom and patient endurance that are ours in Jesus, was on the island of Patmos because of the word of God and the testimony of Jesus. Rev 6:9 When he opened the fifth seal, I saw under the altar the souls of those who had been slain because of the word of God and the testimony they had maintained. Rev 19:9 Then the angel said to me, “Write: ‘Blessed are those who are invited to the wedding supper of the Lamb!’ ” And he added, “These are the true words of God.” Rev 19:13 He is dressed in a robe dipped in blood, and his name is the Word of God. Rev 20:4 I saw thrones on which were seated those who had been given authority to judge. And I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the word of God. They had not worshiped the beast or his image and had not received his mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years. Blessed(1:3) – Ps 1:1; Mtt 5:3 – the word “blessed” appears some 350x in the NIV. The relationship between those who hear, or listen to, God (his word, prophecy, wisdom, etc.) and obey God is found extensively in those texts. The correlation between those who listen and believe and are blessed (with life) contrasts with those who are cursed (with death) for rejecting the Word of God. Indeed, only those who belong to God can be blessed, since blessing ultimately only comes from him even if mediated through humans or other sources. Adam and Eve were blessed by God to be fruitful and multiply (Gen 1:21). Blessing is such a central motif in the Bible, that is must be seen to correlate with redemption and the goal of shalom. It unifies the covenant-promise to Abraham throughout the scripture, showing its fulfillment in those who are the blessed “poor in spirit” in Christ. God’s richest blessings come through Christ who restores the relationship of blessings between God and his people. See OT blessed, happy %r;B' and rv,a, and NT maka,rioj. See woe, p. Ps 112:1 Praise the LORD. Blessed is the man who fears the LORD, who finds great delight in his commands. Prov 3:13 Blessed is the man who finds wisdom, the man who gains understanding, Prov 8:34 Blessed is the man who listens to me, watching daily at my doors, waiting at my doorway. Dan 12:12 Blessed is the one who waits for and reaches the end of the 1,335 days. Josh 8:34 Afterward, Joshua read all the words of the law—the blessings and the curses—just as it is written in the Book of the Law. Matt13:16 But blessed are your eyes because they see, and your ears because they hear. Lk 11:28 He replied, “Blessed rather are those who hear the word of God and obey it.” The seven beatitudes of the Revelation (see “seven,” pp. 87, 86, 28) 1. 2. 3. 4. 5. 6. 7. Rev 1:3 Blessed is the one who reads the words of this prophecy, and blessed are those who hear it and take to heart what is written in it, because the time is near. Rev 14:13 Then I heard a voice from heaven say, “Write: Blessed are the dead who die in the Lord from now on.” “Yes,” says the Spirit, “they will rest from their labor, for their deeds will follow them.” Rev 16:15 “Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed.” Rev 19:9 Then the angel said to me, “Write: ‘Blessed are those who are invited to the wedding supper of the Lamb!’ ” And he added, “These are the true words of God.” Rev 20:6 Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years. Rev 22:7 Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book.” Rev 22:14 “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 86 Blessed are: 1. Those who hear and obey word 2. Those who die in Christ 3. Those who are ready for Christ (justified: clothed in Christ’s righteousness) 4. Those invited to Wedding of the Lamb 5. Those of the first resurrection 6. Those who obey the words of the Revelation 7. Those who have washed robes (justified: clothed in Christ’s righteousness) 117 Time is near (1:3) – See 1:1 and “soon” and “The time is coming and has now come,” p. 83. Seven (1:4) (p. 87) – cf. “Seven beatitudes of John’s Revelation”, p. 85; represents the perfection and “completion” of God, as it derives its significance from the seventh day of God’s Sabbath “rest” from completing his creation (seventy thus represents the epitome of completeness, see “seventy sevens,” p. 28). Beale suggest that the seven spirits is a “figurative designation of the the Holy Spirit” (see also Zech 4:2-7; Isa 11:2-10).118 Other biblical sevens: ▪ seven times blood is sprinkled (Lev 16:14,19) ▪ seven eyes of YHWH (Zech 4:10) ▪ seven signs of Jesus in John (Jn 2:11; 4:54) ▪ seven parables in Mtt 13 ▪ seven beatitudes in the Revelation (p. 85) ▪ seven churches in Rev 2-3 (p. 109) ▪ seven horns, eyes, spirits of God (Rev 5:6) ▪ seven heads of dragon’s (and beasts) total evil (Rev 12:3; 13:1; 17:3, 9-11) [From Hague OT Prophets Syllabus]: “Sevens” feature very prominently in the Bible, but also in ANE literature (full measure of time). The number seven particularly corresponds with the sabbatical year cycles: Lev 26:34-35 Then the land will enjoy its sabbath years all the time that it lies desolate and you are in the country of your enemies; then the land will rest and enjoy its sabbaths. 35 All the time that it lies desolate, the land will have the rest it did not have during the sabbaths you lived in it. Thus, seventy such cycles would equal ten Jubilee cycles, after which slaves were set free and land was returned to its proper owners. The first Jubilee cycle is represented by the seventy sevens (9:25), and the last sabbatical cycle is represented by the seventieth week.119 In relation to the covenant land-promise and the exilic covenant land-curse and foreign bondage, the idea of a Jubilee cycle would have held great theological meaning for the exiles: they had lost their land and were in bondage. The total years represented by the seventy sevens of Daniel would be 490 years. This is perhaps the most complicated debate in OT prophecy for interpreters, and we can not resolve it here. I will attempt to summarize it in a simple fashion, thus risking misunderstanding and misrepresentation. Note:120 Seven is often said to represent completeness and totality. This corresponds to the God-designed week of creation, which would make it the perfect cycle of time. Thus, in terms of creation theology, the Sabbath is central to the cycles of time. “If seven represents completeness, seventy-seven represents unrestricted and unsurpassable fullness.”121 Seventy is used in many contexts in many ways in the OT, and may represent a “schematic precision as a tenfold multiple of seven.”122 The seventy sevens of Daniel corresponds with the seventy years of exile and judgment predicted in Jer 25:11-12, while pointing further forward to the messianic fulfillment. Compare this Christ centered “suffering theology” to the person-centered “prosperity gospels” of our times (also see Bok in Korean theology). 118 Beale, CNTOT, p. 1089. 119 Walton, Matthews, and Chavalas, Bible Background Commentary, p. 744. 120 See the Dictionary of Biblical Imagery, pp, 774-776. See also Meredith G. Kline, “The Covenant of the Seventieth Week.” 121 Dictionary of Biblical Imagery, pp, 775. 122 Dictionary of Biblical Imagery, pp, 775. 117 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 87 He who is, was, and is to come (1:4; 4:8) – See also Rev 11:17 – Ex 3:14 – The presence of YHWH, his very being, who he is, a pinnacle in OT. The covenantal name of YHWH () conveys the same idea of “I am who I am, I will be who I will be” (see “My Name” in Rev 2:3, p. 116). This is central to the covenant-promise(s). God’s eternality, and the son’s coeternality with the Father is expressed here. It is echoed in the expression, “I am the Alpha and the Omega” (21:6; 22:13) (see 1:8 “I am the Alpha and Omega,” p. 92; see “Who is like,” p. 210 and “Who is this?,” p. 210). The covenant-name is central to the covenant-promise(s). It also corresponds with Jesus’ use of the expression “I AM” in the NT: “I am” examples Jn 6:48 I am the bread of life. Jn 8:12 When Jesus spoke again to the people, he said, “I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.” Jn 8:23 But he continued, “You are from below; I am from above. You are of this world; I am not of this world. Jn 8:58 “I tell you the truth,” Jesus answered, “before Abraham was born, I am!” Jn 9:5 While I am in the world, I am the light of the world.” Jn 14:11 Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves. Jn 18:6-8 When Jesus said, “I am he,” they drew back and fell to the ground. 7 Again he asked them, “Who is it you want?” And they said, “Jesus of Nazareth.” 8 “I told you that I am he,” Jesus answered. “If you are looking for me, then let these men go.” “I am” in Revelation Rev 1:8 “I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.” Rev 1:17 When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last. Rev 1:18 I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades. Rev 2:23 I will strike her children dead. Then all the churches will know that I am he who searches hearts and minds, and I will repay each of you according to your deeds. Rev 3:11 I am coming soon. Hold on to what you have, so that no one will take your crown. Rev 3:20 Here I am! I stand at the door and knock. If anyone hears my voice and opens the door, I will come in and eat with him, and he with me. Rev 21:5 He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.” Rev 21:6 He said to me: “It is done. I am the Alpha and the Omega, the Beginning and the End. To him who is thirsty I will give to drink without cost from the spring of the water of life. Rev 22:7 “Behold, I am coming soon! Blessed is he who keeps the words of the prophecy in this book.” Rev 22:12 “Behold, I am coming soon! My reward is with me, and I will give to everyone according to what he has done. Rev 22:13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End. Rev 22:16 “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star.” Rev 22:20 He who testifies to these things says, “Yes, I am coming soon.” Amen. Come, Lord Jesus. Throne of God (1:4): See extended discussion on 3:21 on the “throne,” p. 131. The motif of thrones appears some 45-50x in Revelation. It mostly highlights the supremacy of the reign of Jesus Christ as King of Kings and Lord of Lords. Cf. the “throne of Satan” (2:13). Seven Spirits (1:4) – The Kingdom of God and his complete presence (seven spirits) is extended through the church. As everywhere in the Bible, the number seven represents God’s perfections/completeness (p. 86). Seven appears 52x in Revelation: churches, spirits, golden lamp stands, stars, seals, horns, eyes, trumpets, thunders, signs, crowns, plagues, bowls, hills, kings, etc. The seven spirits in Revelation (1:4; 3:1; 4:5; 5:6) appear to represent the fullness/perfection of God’s Holy Spirit pervasive in the earth. Isa 11:2 The Spirit of the Lord will rest on him— the Spirit of wisdom and of understanding, the Spirit of counsel and of power, the Spirit of knowledge and of the fear of the Lord— Zech 4:10“Who despises the day of small things? Men will rejoice when they see the plumb line in the hand of Zerubbabel. “(These seven are the eyes of the Lord, which range throughout the earth.)” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 88 Faithful Witness (1:5) – Jesus is the “faithful” witness – see witness, pp. 129, 260 and 1:2 “testimony” (p. 79). There is a long history of this concept of “witness” in the OT: the LXX often translates HEB 6853 ‫[ עד‬6854] (Hebrew) “witness.” Jesus testifies as the faithful witness to the redemption of God past (exodus), present (redemption), future (new creation). This is the gospel-witness-testimony of both the OT and the NT: redemption has come by the word of God (see pp. 79, 83, 88, 129, 179, 203, 260, 243). Witness: μάρτυς BGT Revelation 1:5 καὶ ἀπὸ Ἰησοῦ Χριστοῦ, ὁ μάρτυς, ὁ πιστός, ὁ πρωτότοκος τῶν νεκρῶν καὶ ὁ ἄρχων τῶν βασιλέων τῆς γῆς. Τῷ ἀγαπῶντι ἡμᾶς καὶ λύσαντι ἡμᾶς ἐκ τῶν ἁμαρτιῶν ἡμῶν ἐν τῷ αἵματι αὐτοῦ, BGT Revelation 2:13 οἶδα ποῦ κατοικεῖς, ὅπου ὁ θρόνος τοῦ σατανᾶ, καὶ κρατεῖς τὸ ὄνομά μου καὶ οὐκ ἠρνήσω τὴν πίστιν μου καὶ ἐν ταῖς ἡμέραις Ἀντιπᾶς ὁ μάρτυς μου ὁ πιστός μου, ὃς ἀπεκτάνθη παρ᾽ ὑμῖν, ὅπου ὁ σατανᾶς κατοικεῖ. BGT Revelation 3:14 Καὶ τῷ ἀγγέλῳ τῆς ἐν Λαοδικείᾳ ἐκκλησίας γράψον· Τάδε λέγει ὁ ἀμήν, ὁ μάρτυς ὁ πιστὸς καὶ ἀληθινός, ἡ ἀρχὴ τῆς κτίσεως τοῦ θεοῦ· Prov 14:25 A truthful witness saves lives, but a false witness is deceitful. Isa 65:16 Whoever invokes a blessing in the land will do so by the God of truth; he who takes an oath in the land will swear by the God of truth. For the past troubles will be forgotten and hidden from my eyes. Isa 55:4 See, I have made him a witness to the peoples, a leader and commander of the peoples. Firstborn of the dead (1:5) (ὁ πρωτότοκος τῶν νεκρῶν and in Col 1:15 we see πρωτότοκος πάσης κτίσεως) – Beale proposes that this is primarily about Jesus’ resurrection as his inauguration of, and sovereignty over, the new creation, not of the original creation (it relates to his ministry, death, and resurrection).123 The firstborn son theme (of both animals and boys) is very important in the OT (and A.N.E.), as related either to sacrifices or to the birthrights of the one who would be the first to inherit all (primogeniture). See this theme of “Ruler(beginning) of God’s creation” developed in 3:14. See also “firstborn of creation” as the “head of the church” in Col 1:15, 18. See also “new creation” in 2 Cor 5:15-17. See First and the Last (Alpha and Omga), Rev 1:8 and pp. 87-88. Num 18:15 The first offspring of every womb, both man and animal, that is offered to the Lord is yours. But you must redeem every firstborn son and every firstborn male of unclean animals. 2 Sam 7:13-16 He is the one who will build a house for my Name, and I will establish the throne of his kingdom forever. 14 I will be his father, and he will be my son. When he does wrong, I will punish him with the rod of men, with floggings inflicted by men. 15 But my love will never be taken away from him, as I took it away from Saul, whom I removed from before you. 16 Your house and your kingdom will endure forever before meb; your throne will be established forever.’ Ps 2:7-8 I will proclaim the decree of the Lord: He said to me, “You are my Son; today I have become your Father. 8 Ask of me, and I will make the nations your inheritance, the ends of the earth your possession. Ps 89:26-27 He will call out to me, ‘You are my Father, my God, the Rock my Savior.’ 27 I will also appoint him my firstborn, the most exalted of the kings of the earth. Rom 8:29 For those God foreknew he also predestined to be conformed to the likeness of his Son, that he might be the firstborn among many brothers. Col 1:15 He is the image of the invisible God, the firstborn over all creation. Col 1:18 And he is the head of the body, the church; he is the beginning and the firstborn from among the dead, so that in everything he might have the supremacy. Heb 1:6 And again, when God brings his firstborn into the world, he says, “Let all God’s angels worship him.” 123 Beale, Book of Revelation (NIGTC), p. 298. b Some Hebrew manuscripts and Septuagint; most Hebrew manuscripts you Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 89 Heb 11:28 By faith he kept the Passover and the sprinkling of blood, so that the destroyer of the firstborn would not touch the firstborn of Israel. Heb 12:23 to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, Rev 1:5 and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, Birthright (IVP Dictionary of Biblical Imagery): “The concept of birthright is expressed in the OT by the noun ḇekôr/ḇekôrâ. It is inseparably linked to the notion of “firstborn” through their common Hebrew root bkr. Of the 158 occurrences of this root, only four are in a verbal form, which indicates that the nominal form is foundational for other nuances. The concept of birthright alludes to the privileges and expectations of primogeniture. The noun always occurs in the singular with the special meaning of the legal claims of the eldest son to a double portion of the inheritance and the right to bear the family’s name and other privileges.”124 “The choicest of sacrifices, firstborn and firstfruits (see First), are to be dedicated to God (cf. Gen 4:4 and legal contexts such as Lev 27:26). Within a long line of sons, birthright privileges are further divided according to age and moral qualifications.”125 “Israel’s birthright as a young nation is contingent on the favor of the sovereign Creator, the Most High, rather than on any power of conquest, as proven by the Passover and passage through the sea. By the same token, the Lord’s curse on Egypt’s firstborn is celebrated as a consummate vindication of his firstborn people (e.g., Ps 78:51; 105:36). The figure of nation as firstborn emerges when Israel becomes its representative son under the Father, the Davidic king, who is promised perpetual divine favor and dominion (2 Sam 7:14–17). The Davidic son, in turn, previews the ideal king in messianic prophecy who will establish the Father’s rightful dominion over the earth and its kings (Ex 19:5; Ps 2; 89:20–29; 110; etc.). There is also a shift in emphasis from primogeniture to adoption of the ‘anointed one’ (Ps 2:2; 89:20, 27), so that God’s rightful claim to the earth is expressed as the inheritance of David’s sons (Mt 1:1, 20; Lk 1:32–33). The supreme dominion, as noted above, is traced to his position as the anointed of the Most High Father to the exclusion of all other kings.”126 Ruler of the kings of the earth (1:5b) – KINGDOM of GOD – The OT anticipates from the outset of the covenant-promises that a Messianic King would come who would rule, restore, and redeem. This King of kings would establish God’s eternal commonwealth in his restored creation (see “Lord of all the earth, p. 184). This text indicates that King Jesus is presently reigning as King of Kings over his people on earth and in heaven. The kingdom has come in part (life, death, resurrection/glorification/ascension of Jesus) and is coming in full when he returns. See Rev 11:15; 17:14; 19:16; 1 Tim 6:15. Isa 44:6 This is what the Lord says— Israel’s King and Redeemer, the Lord Almighty: I am the first and I am the last; apart from me there is no God. By his blood (1:5c) –cf. 1:7 “pierced him” – references to the atoning blood of Christ complete the entire OT sacrificial system established in the sanctuary before the “ark of the Testimony” in the “tent of the Testimony.” There can be no overstating the significance of this, since it is at the heart of redemption and the completion of God’s covenant-promise to redeem his people. Blood has a range of symbolic meaning in the Bible: The Dictionary of Biblical Imagery on “Blood” outlines some of the main symbols for blood as human life, death, guilt, impurity, omen, sacrifice, propitiation, and as wine. The Revelation uses blood imagery in these ways: see blood, pp. 167, 171, 193, 185. Blood in Revelation in relation to Christ: Rev 1:5 and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, Rev 5:9 And they sang a new song: OT OT. Old Testament 124 Ryken, Wilhoit, Longman, Dictionary of Biblical Imagery, p. 96. cf. cf.. compare 125 Ryken, Wilhoit, Longman, Dictionary of Biblical Imagery, p. 97. 126 Ryken, Wilhoit, Longman, Dictionary of Biblical Imagery, p. 97. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 90 “You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation. Rev 7:14 I answered, “Sir, you know.” And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. Rev 12:11 They overcame him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death. Rev 19:13 He is dressed in a robe dipped in blood, and his name is the Word of God. Kingdom of priests (1:6; 5:10) – The OT history of the theocratic kingdom and its priests presents the spiritual kingdom of all true believers in all the ages, whether OT or NT. The people of God were to become (in the Restoration) the faithful prophets, priests, and kings that Adam failed in his first test and commission in the Garden. Israel’s (failed) primary mission was to be a light to the nations, a witness (see “witness,” pp. 129, 260, 88) and testimony to YHWH and his promises and purposes in creation and redemption, yet they repeatedly failed to mediate God’s message through them (Is 43:10-13). The ultimate goal of redemption is to be fully re-commissioned (to have access) to God’s eternal garden of Paradise as prophets, priests, and kings who perfectly image/represent the One who is the Faithful and True Prophet, Priest, and King, Jesus the Messiah. Ex 19:6 you will be for me a kingdom of priests and a holy nation.’ These are the words you are to speak to the Israelites.” 1 Pet 2:9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. Isa 43:10-13 “You are my witnesses,” declares the Lord, “and my servant whom I have chosen, so that you may know and believe me and understand that I am he. Before me no god was formed, nor will there be one after me. 11 I, even I, am the Lord, and apart from me there is no savior. 12 I have revealed and saved and proclaimed— I, and not some foreign god among you. You are my witnesses,” declares the Lord, “that I am God. 13 Yes, and from ancient days I am he. No one can deliver out of my hand. When I act, who can reverse it?” Amen (1:6) – see 22:21 Coming with clouds in glory (1:7) – See clouds, p. 177 – esp. Dan 7:13 – The return of Jesus presupposes his first coming. See NT texts picturing Jesus’ return. “Every eye will see him” – Correspondingly, every knee will bow: Rom 14:11 It is written: ”‘As surely as I live,’ says the Lord, ‘every knee will bow before me; every tongue will confess to God’”; Phil 2:10 that at the name of Jesus every knee should bow, in heaven and on earth and under the earth. The OT correlation of “clouds” (see Mt Sinai and the tabernacle glory-cloud) with the glory of God and God’s appearing is very significant when given in reference to Christ, the Immanuel from God who is with us. See “light,” p. 95. Exod 16:10 While Aaron was speaking to the whole Israelite community, they looked toward the desert, and there was the glory of the Lord appearing in the cloud. Exod 24:16 and the glory of the Lord settled on Mount Sinai. For six days the cloud covered the mountain, and on the seventh day the Lord called to Moses from within the cloud. Exod 40:34 Then the cloud covered the Tent of Meeting, and the glory of the Lord filled the tabernacle. Exod 40:35 Moses could not enter the Tent of Meeting because the cloud had settled upon it, and the glory of the Lord filled the tabernacle. Num 16:42 But when the assembly gathered in opposition to Moses and Aaron and turned toward the Tent of Meeting, suddenly the cloud covered it and the glory of the Lord appeared. 1 Kgs 8:11 And the priests could not perform their service because of the cloud, for the glory of the Lord filled his temple. 2 Chron 5:14 and the priests could not perform their service because of the cloud, for the glory of the Lord filled the temple of God. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 91 Isa 4:5 Then the Lord will create over all of Mount Zion and over those who assemble there a cloud of smoke by day and a glow of flaming fire by night; over all the glory will be a canopy. Dan 7:13 In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. Ezek 1:28 Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him. This was the appearance of the likeness of the glory of the Lord. When I saw it, I fell facedown, and I heard the voice of one speaking. Ezek 10:4 Then the glory of the Lord rose from above the cherubim and moved to the threshold of the temple. The cloud filled the temple, and the court was full of the radiance of the glory of the Lord. Zech 12:10 And I will pour out on the house of David and the inhabitants of Jerusalem a spirit a of grace and supplication. They will look onb me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son. Matt 24:30 At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. Mark 13:26 At that time men will see the Son of Man coming in clouds with great power and glory. Luke 21:27 `At that time they will see the Son of Man coming in a cloud with power and great glory. Rev 1:6 and has made us to be a kingdom and priests to serve his God and Father—to him be glory and power for ever and ever! Amen. Rev 4:9 Whenever the living creatures give glory, honor and thanks to him who sits on the throne and who lives for ever and ever, Rev 4:11“You are worthy, our Lord and God, to receive glory and honor and power, for you created all things, and by your will they were created and have their being.” Rev 5:12 In a loud voice they sang: “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!” Rev 5:13 Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: “To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!” Rev 7:12 saying: “Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!” Rev 11:13 At that very hour there was a severe earthquake and a tenth of the city collapsed. Seven thousand people were killed in the earthquake, and the survivors were terrified and gave glory to the God of heaven. Rev 14:7 He said in a loud voice, “Fear God and give him glory, because the hour of his judgment has come. Worship him who made the heavens, the earth, the sea and the springs of water.” Rev 15:4 Who will not fear you, O Lord, and bring glory to your name? For you alone are holy. All nations will come and worship before you, for your righteous acts have been revealed.” Rev 15:8 And the temple was filled with smoke from the glory of God and from his power, and no one could enter the temple until the seven plagues of the seven angels were completed. Rev 18:7 Give her as much torture and grief as the glory and luxury she gave herself. In her heart she boasts, ‘I sit as queen; I am not a widow, and I will never mourn.’ Rev 19:1 After this I heard what sounded like the roar of a great multitude in heaven shouting: “Hallelujah! Salvation and glory and power belong to our God, Rev 19:7 Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, a Or the Spirit b Or to Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 92 and his bride has made herself ready. Rev 21:11 It shone with the glory of God, and its brilliance was like that of a very precious jewel, like a jasper, clear as crystal. Rev 21:23 The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. Rev 21:26 The glory and honor of the nations will be brought into it. Pierced him (1:7) – The death of the Messiah brings redemption accomplished. The return of the Messiah brings mourning for the rebellious (though some think it is the mourning of repentance). Pierced: see Ps 22:16; Isa 53:5; Zech 12:10; Jn 19:34. Zech 12:10 And I will pour out on the house of David and the inhabitants of Jerusalem a spirit of grace and supplication. They will look on me, the one they have pierced, and they will mourn for him as one mourns for an only child, and grieve bitterly for him as one grieves for a firstborn son. (see “firstborn,” p. 88) Amen (1:7) – See “amen” below at 22:21. Alpha and Omega (1:8) – this title means the same thing as the one “who is, and who was, and who is to come” (1:4, 8). It conveys the eternality of Christ, as the one who rules over all times and places in his sovereignty. This links Jesus with God Almighty himself (pantokra,twr – the One who is omnipotent, see ). See Rev 1:5 and “Firstborn,” p. 88. See “I am,” p. 87. See “My Name,” 2:3, p. 116. Isa 44:6 I am the first and I am the last; apart from me there is no God. Isa 48:12 “Listen to me, O Jacob, Israel, whom I have called: I am he; I am the first and I am the last. Who Jesus is: Rev 1:4 John, To the seven churches in the province of Asia: Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, Rev 1:5 and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, Rev 1:8 “I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.” Rev 1:17 When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last. Rev 2:8 “To the angel of the church in Smyrna write: These are the words of him who is the First and the Last, who died and came to life again. Rev 3:7 “To the angel of the church in Philadelphia write: These are the words of him who is holy and true, who holds the key of David. What he opens no one can shut, and what he shuts no one can open. Rev 5:2 And I saw a mighty angel proclaiming in a loud voice, “Who is worthy to break the seals and open the scroll?” Rev 11:17 saying: “We give thanks to you, Lord God Almighty, the One who is and who was, because you have taken your great power and have begun to reign. Rev 21:6 He said to me: “It is done. I am the Alpha and the Omega, the Beginning and the End. To him who is thirsty I will give to drink without cost from the spring of the water of life. Rev 22:13 I am the Alpha and the Omega, the First and the Last, the Beginning and the End. The Almighty (1:8) – pantokra,twr – the One who is omnipotent – (apx 350x in Bible) – God appeared to Abraham and said “I am God Almighty )). The “Almighty” is often translated as pantokra,twr in LXX (see this motif in Haggai, Zechariah, and Malachi).This name in the OT seems to be a claim of absolute power and sovereignty, although the etymology is not certain. See also “I am,” p. 87. The Almighty in Revelation in relation to Christ Jesus: Rev 1:8 “I am the Alpha and the Omega,” says the Lord God, “who is, and who was, and who is to come, the Almighty.” Rev 4:8 Each of the four living creatures had six wings and was covered with eyes all around, even under his wings. Day and night they never stop saying: “Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come.” Rev 11:17 saying: “We give thanks to you, Lord God Almighty, the One who is and who was, because you have taken your great power and have begun to reign. Rev 15:3 and sang the song of Moses the servant of God and the song of the Lamb: “Great and marvelous are your deeds, Lord God Almighty. Just and true are your ways, King of the ages. Rev 16:7 And I heard the altar respond: “Yes, Lord God Almighty, true and just are your judgments.” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 93 Rev 16:14 They are spirits of demons performing miraculous signs, and they go out to the kings of the whole world, to gather them for the battle on the great day of God Almighty. Rev 19:6 Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting: “Hallelujah! For our Lord God Almighty reigns. Rev 19:15 Out of his mouth comes a sharp sword with which to strike down the nations. “He will rule them with an iron scepter.”a He treads the winepress of the fury of the wrath of God Almighty. Rev 21:22 I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. Beale outlines Revelation with the first vision beginning here in 1:9-3:23 (see outlines on p. 56f.). He notes that the pattern of the vision in 1:12-20 follows the typical visions of OT apocalyptic literature: 1. initial vision (12-16) 2. seer’s response to vision (17a) 3. interpretation of vision (17b-20) Tribulation/suffering (θλίψει) (1:9; see 7:9-17) – “the suffering and kingdom and patient endurance” –– See “tribulation,” pp. 20, 22. John apparently alludes to the active persecution that was taking place then, and also to his own endurance (ὑπομονῇ) of suffering in exile on Patmos (see endurance, Rev 3:10). His combining the motif of tribulation taking place, already begun, and the kingdom, suggests their understanding that the Kingdom of God had come in Christ for the Gentiles and the Jews together (fellow suffering “companions” or “partners” συγκοινωνὸς), and thus despite their tribulations they were reigning together (conquering, Rev 2:9-11; 3:8; 6:8; 12:11) already in Christ their King (as in a “corporate” identification) (see also Rev 1:5). As Beale nicely puts it, “Just as Christ ruled in a veiled way through suffering, so do Christians, which argues further against the proposal that saints do not exercise kingship until the final coming of Christ when they are exalted over their enemies.”127 Related to their endurance is the somewhat synonomous theme of the faith of those who were conquering by enduring (see Rev 13:10 and 14:12) in their testimony the word of God (λόγον τοῦ θεοῦ) and to Jesus (witness, μαρτυρίαν Ἰησοῦ) (see pp. 79, 83, 88, 129, 179, 203, 260, 243). The “Word of God” (see p. 83) is an important identification of the reason they were suffering tribulation: this is a central OT motif that translates into the heart of the gospel story and message. When God speaks, the worlds are formed. Creation and redemption are contingent upon the “word of God.” Our gospel is the Word of God (Jesus Christ), and the Word of God (Jesus Christ) is thus the gospel. See esp. Lu 5:1; 8:11, 21; 11:28; Acts 4:31; 6:2, 7; 8:14, 25; 11:1; 12:24; 13:5, 44, 48-49; 15:35-36; 17:13; 18:11; 19:10; 1 Cor 14:36; 2 Cor 2:17; 4:2; 1 Thess 1:8; 4:15. Trumpets and Voices (1:10) – trumpets typically were used for declarations and signals, whether to worship, to war, of victory, to announce kingship, for celebrations, to proclaim judgment, eschatological ends. At Sinai, the trumpet and voice of YHWH are closely aligned. In Revelation, John correlates the voice and the trumpets on Sinai with the voice of Jesus, indicating that he was the One revealed at Sinai. Also, indicating that he was given prophetic, revelatory authority like the OT prophets. Ex 19:16-19 On the morning of the third day there was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast. Everyone in the camp trembled. 17 Then Moses led the people out of the camp to meet with God, and they stood at the foot of the mountain. 18 Mount Sinai was covered with smoke, because the Lord descended on it in fire. The smoke billowed up from it like smoke from a furnace, the whole mountain trembled violently, 19 and the sound of the trumpet grew louder and louder. Then Moses spoke and the voice of God answered him.c Num 10:10 Also at your times of rejoicing—your appointed feasts and New Moon festivals—you are to sound the trumpets over your burnt offerings and fellowship offerings,a and they will be a memorial for you before your God. I am the Lord your God.” 2 Chron 5:13 The trumpeters and singers joined in unison, as with one voice, to give praise and thanks to the Lord. Accompanied by trumpets, cymbals and other instruments, they raised their voices in praise to the Lord and sang: “He is good; his love endures forever.” Then the temple of the Lord was filled with a cloud, Isa 58:1 Shout it aloud, do not hold back. Raise your voice like a trumpet. Declare to my people their rebellion and to the house of Jacob their sins. 1 Thess 4:16 For the Lord himself will come down from heaven, with a loud command, with the voice of the archangel and with the trumpet call of God, and the dead in Christ will rise first. a Psalm 2:9 127 Beale, Book of Revelation (NIGTC), p. 201. c Or and God answered him with thunder a Traditionally peace offerings Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 94 Heb 12:19 to a trumpet blast or to such a voice speaking words that those who heard it begged that no further word be spoken to them Rev 1:10 On the Lord’s Day I was in the Spirit, and I heard behind me a loud voice like a trumpet, Rev 4:1 After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, “Come up here, and I will show you what must take place after this.” Rev 8:13 As I watched, I heard an eagle that was flying in midair call out in a loud voice: “Woe! Woe! Woe to the inhabitants of the earth, because of the trumpet blasts about to be sounded by the other three angels!” Rev 9:13 The sixth angel sounded his trumpet, and I heard a voice coming from the horns c of the golden altar that is before God. Rev 11:15 The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign forever and ever.” “In the Spirit” (1:10) — of the hundreds of references to the Spirit in the OT and NT, the most significant correlation in the Revelation of John would be to the prophetic/revelatory aspects of John as the vehicle through which this profound, last revelation from God was given. The Spirit of the Lord must necessarily be the One giving prophetic revelation in the OT. John is thus claiming prophetic authority, for he is seeing a revelatory vision from God. Jesus had promised that the Spirit would be with his church and would teach them. This is just one on many important fulfillments of that promise. Jn 16:12-15 “I have much more to say to you, more than you can now bear. 13 But when he, the Spirit of truth, comes, he will guide you into all truth. He will not speak on his own; he will speak only what he hears, and he will tell you what is yet to come. 14 He will bring glory to me by taking from what is mine and making it known to you. 15 All that belongs to the Father is mine. That is why I said the Spirit will take from what is mine and make it known to you. Scroll (1:11) – scrolls played a central role in the conveyance of God’s revelation to us, and were especially important in the ministry of the OT prophets. The authorization to write the words of God coming from God himself is synonymous with the “word of God” (see pp. 79, 83, 88, 129, 179, 203, 260, 243). The motif of writing down the word of God is frequent in the OT and NT, indicating the inspiration of the Bible, and is requisite for our confidence in the gospel it conveys (as well as in our critique of Historical Critical theories about the origination of the Bible). Ex 17:14 Then the Lord said to Moses, “Write this on a scroll as something to be remembered and make sure that Joshua hears it, because I will completely blot out the memory of Amalek from under heaven.” Num 5:23 “ ‘The priest is to write these curses on a scroll and then wash them off into the bitter water. Deut 17:18 When he takes the throne of his kingdom, he is to write for himself on a scroll a copy of this law, taken from that of the priests, who are Levites. Ps 40:7 Then I said, “Here I am, I have come— it is written about me in the scroll. Isa 29:11 For you this whole vision is nothing but words sealed in a scroll. And if you give the scroll to someone who can read, and say to him, “Read this, please,” he will answer, “I can’t; it is sealed.” Isa 29:12 Or if you give the scroll to someone who cannot read, and say, “Read this, please,” he will answer, “I don’t know how to read.” Isa 29:18 In that day the deaf will hear the words of the scroll, and out of gloom and darkness the eyes of the blind will see. Isa 30:8 Go now, write it on a tablet for them, inscribe it on a scroll, that for the days to come it may be an everlasting witness. Ezek 2:9 Then I looked, and I saw a hand stretched out to me. In it was a scroll, Ezek 3:1 And he said to me, “Son of man, eat what is before you, eat this scroll; then go and speak to the house of Israel.” Dan 12:4 But you, Daniel, close up and seal the words of the scroll until the time of the end. Many will go here and there to increase knowledge.” Lu 4:20 Then he rolled up the scroll, gave it back to the attendant and sat down. The eyes of everyone in the synagogue were fastened on him, Heb 10:7 Then I said, ‘Here I am—it is written about me in the scroll— I have come to do your will, O God.’ ” c That is, projections Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 95 Scroll in Revelation Rev 1:11 which said: “Write on a scroll what you see and send it to the seven churches: to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia and Laodicea.” Rev 5:1 Then I saw in the right hand of him who sat on the throne a scroll with writing on both sides and sealed with seven seals. Rev 5:2 And I saw a mighty angel proclaiming in a loud voice, “Who is worthy to break the seals and open the scroll?” Rev 5:3 But no one in heaven or on earth or under the earth could open the scroll or even look inside it. Rev 5:4 I wept and wept because no one was found who was worthy to open the scroll or look inside. Rev 5:5 Then one of the elders said to me, “Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals.” Rev 5:7 He came and took the scroll from the right hand of him who sat on the throne. Rev 5:9 And they sang a new song: “You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation. Rev 6:14 The sky receded like a scroll, rolling up, and every mountain and island was removed from its place. Rev 10:2 He was holding a little scroll, which lay open in his hand. He planted his right foot on the sea and his left foot on the land, Rev 10:8 Then the voice that I had heard from heaven spoke to me once more: “Go, take the scroll that lies open in the hand of the angel who is standing on the sea and on the land.” Rev 10:9 So I went to the angel and asked him to give me the little scroll. He said to me, “Take it and eat it. It will turn your stomach sour, but in your mouth it will be as sweet as honey.” Rev 10:10 I took the little scroll from the angel’s hand and ate it. It tasted as sweet as honey in my mouth, but when I had eaten it, my stomach turned sour. Vision Golden lampstands (1:12; cf. 4:5) – Jesus interprets the meaning in the Revelation of the lampstands and the stars. The lampstands represent the seven churches he is going to address in Asia Minor. The OT sanctuary lampstands represent the (light of) God’s presence restored.128 The stand in the presence of the Lord in Rev 11:4, “lampstands that stand before the Lord of the earth.” The importance of light in the Bible is so monumental that it can only be briefly mentioned here. Both the gold and the light had tremendous holiness/glory import in the OT. Light in the OT is associated with the incense, the sacrifices, the theophany-fire (also burningbush), glory manifestations, the candles of the golden candlesticks (and gold itself), the oil lamps, the ephod, and jewels. Both the light suggested by the lampstands and the oil portray that the power to witness comes from God alone. See oil and lampstands, pp. 184. The importance of the light burning continually () in the sanctuary should be noted, since this pictured the eternal promise of God’s restored presence with his people.129 Also, the graded presence if YHWH was pictured in the kinds of metals used in the various sections and articles of the tabernacle/temple. “It is very likely that this lamp symbolized the tree of life in the garden of Eden . . .” (IVP Dictionary of Biblical Imagery, “Lamp, Lampstand,” p. 486.) Also, lamps and light are figures for guidance, blessings from God, witness and proclamation, illumination, life (ibid., pp. 486-487). The church was failing to witness to Christ, the source of light and light. They were failing to be the “light on the hill.” 129 “The importance of light in the presence-portrayal in Exodus should also be noted, for it provides a significant reciprocity to the whole: that is, there is light associated with the incense, the sacrifices, the theophany-fire (also burning-bush), glory manifestations, the candles of the golden candlesticks (and gold itself), the oil lamps, the ephod, and jewels. The light of perpetual lamps images, along with these other diverse symbols, an aspectival-dimensional quality that overlaps numerous elements of the sanctuary-cult. These symbols have the cumulative impact of creating a multilinear portrayal that employs spatial and temporal categories to describe transspatial and transtemporal realities of presence” (Hague, YHWH’s Glorious Presence, p. 103). Beale discusses the expansion of the lampstands from one to seven from Zechariah to Revelation in the escalation of the progression of the expanding temple presence tot he nations. He suggests the lampstands in 11:4 represent the witness of the testimony of God’s people as the light to the nations (The Temple, pp. 326-327). “YHWH’s bread of presence is to be “on the table” perpetually before YHWH (, 25:30). The lamps are to burn olive oil (, 27:21), continually before YHWH (historical particularity and spatial proximity and dwelling presence in the tent before the testimony). The stones of remembrance are to be worn  by the high priest in the ephod (28:12) and in the breast-piece (28:29) regularly, , whenever Aaron enters  (28:30[2x])” (Hague, YHWH’s Glorious Presence, p. 105). 128 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 96 Ex 25:31 Make a lampstand of pure gold and hammer it out, base and shaft; its flowerlike cups, buds and blossoms shall be of one piece with it. 1 Ki 7:49 the lampstands of pure gold (five on the right and five on the left, in front of the inner sanctuary); the gold floral work and lamps and tongs; Ex 30:7-8 Aaron must burn fragrant incense on the altar every morning when he tends the lamps. He must burn incense again when he lights the lamps at twilight so incense will burn regularly before the Lord for the generations to come. Ex 27:20 Command the Israelites to bring you clear oil of pressed olives for the light so that the lamps may be kept burning. Zech 4:2 He asked me, “What do you see?” I answered, “I see a solid gold lampstand with a bowl at the top and seven lights on it, with seven channels to the lights. [two olive trees, Joshua and Zerubbabel, were to equip the people to rebuild the temple] Zechariah 4:10 “Who despises the day of small things? Men will rejoice when they see the plumb line in the hand of Zerubbabel. “(These seven are the eyes of the Lord, which range throughout the earth.)” John has the same vision patter as Zechariah. The lampstands represent the whole temple and also represent “faithful Israel,” according to Beale.130 Rev 1:13 and among the lampstands was someone “like a son of man,” dressed in a robe reaching down to his feet and with a golden sash around his chest. Rev 1:20 The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. Rev 2:1 “To the angel of the church in Ephesus write: These are the words of him who holds the seven stars in his right hand and walks among the seven golden lampstands: Rev 4:5 From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God. Rev 11:4 These are the two olive trees and the two lampstands that stand before the Lord of the earth. Rev 18:23 The light of a lamp will never shine in you again. Rev 21:23 The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. Rev 22:5 There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign forever and ever. Lamps in the NT: the church of Christ is the new Israel before God’s glorious presence and must draw its light and strength from him to be the faithful light of testimony to the world. Matt 5:15 Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. Matt 6:22 “The eye is the lamp of the body. If your eyes are good, your whole body will be full of light. Matt 25:1 “At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. Lu 12:35 “Be dressed ready for service and keep your lamps burning, Jn 5:35 John was a lamp that burned and gave light, and you chose for a time to enjoy his light. “See the voice” (1:2) – this is called a metonymy (the voice represents the person speaking131). The sound is sometimes translated as “voice” (‫ּקֹולת‬ ֹ֜ ‫ת־ה‬ ַ ‫ )ר ִֹ֨אים ֶא‬and suggests a beholding of the voice (as in Ezek 3:12-13 and Rev 1:10), yet not necessarily in a literal fashion. Ex 19:16-19 (NASB95) So it came about on the third day, when it was morning, that there were 1thunder and lightning flashes and a thick cloud upon the mountain and a very loud trumpet sound, so that all the people who were in the camp trembled. 17 And Moses brought the people out of the camp to meet God, and they stood at the foot of the mountain. 18 Now Mount Sinai was all in smoke because the LORD descended upon it in fire; and its smoke ascended like the smoke of a furnace, and the whole mountain quaked violently. 19 When the sound of the trumpet grew louder and louder, Moses spoke and God answered him with 1thunder. Ex 20:18 When the people saw the thunder and lightning and heard the trumpet and saw the mountain in smoke, they trembled with fear. They stayed at a distance. 130 131 Beale, CNTOT, p. 1091. Beale, Book of Revelation (NIGTC), p. 207. 1 Lit sounds 1 Or a voice; lit a sound Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 97 “Son of man” in a robe to his feet (1:13; 14:14) – High Priestly (& Kingly?) Messiah in sanctuary (lamp stands), presence of God. See robe in Ex 28:4. The Son of Man title covers: God incarnate in Christ Jesus, the suffering One, the Lord of the Sabbath, the crucified and resurrected One, the One who will return in glory. The Priest was responsible to care for the lamps in the OT sanctuary. Espeically compare Daniel’s vision in Daniel 10. Ex 28:4 These are the garments they are to make: a breastpiece, an ephod, a robe, a woven tunic, a turban and a sash. They are to make these sacred garments for your brother Aaron and his sons, so they may serve me as priests. The Son of Man is Jesus Dan 7:13 “In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. Mtt 8:20 Jesus replied, “Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head.” Mtt 9:6 But so that you may know that the Son of Man has authority on earth to forgive sins....” Then he said to the paralytic, “Get up, take your mat and go home.” Mtt 10:23 When you are persecuted in one place, flee to another. I tell you the truth, you will not finish going through the cities of Israel before the Son of Man comes. Mtt 11:19 The Son of Man came eating and drinking, and they say, ‘Here is a glutton and a drunkard, a friend of tax collectors and “sinners.”’ But wisdom is proved right by her actions.” Matt 12:8 For the Son of Man is Lord of the Sabbath.” Mtt 12:32 Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come. Mtt 12:40 For as Jonah was three days and three nights in the belly of a huge fish, so the Son of Man will be three days and three nights in the heart of the earth. Mtt 13:37 He answered, “The one who sowed the good seed is the Son of Man. Mtt 13:41 The Son of Man will send out his angels, and they will weed out of his kingdom everything that causes sin and all who do evil. Mtt 16:13 When Jesus came to the region of Caesarea Philippi, he asked his disciples, “Who do people say the Son of Man is?” Mtt 16:27 For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what he has done. Mtt 16:28 I tell you the truth, some who are standing here will not taste death before they see the Son of Man coming in his kingdom.” Mtt 17:9 As they were coming down the mountain, Jesus instructed them, “Don’t tell anyone what you have seen, until the Son of Man has been raised from the dead.” Mtt 17:12 But I tell you, Elijah has already come, and they did not recognize him, but have done to him everything they wished. In the same way the Son of Man is going to suffer at their hands.” Mtt 17:22 When they came together in Galilee, he said to them, “The Son of Man is going to be betrayed into the hands of men. Mtt 19:28 Jesus said to them, “I tell you the truth, at the renewal of all things, when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. Mtt 20:18 “We are going up to Jerusalem, and the Son of Man will be betrayed to the chief priests and the teachers of the law. They will condemn him to death mtt 20:28 just as the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” Mtt 24:27 For as lightning that comes from the east is visible even in the west, so will be the coming of the Son of Man. Mtt 24:30 “At that time the sign of the Son of Man will appear in the sky, and all the nations of the earth will mourn. They will see the Son of Man coming on the clouds of the sky, with power and great glory. Mtt 24:37 As it was in the days of Noah, so it will be at the coming of the Son of Man. Mtt 24:39 and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man. Mtt 24:44 So you also must be ready, because the Son of Man will come at an hour when you do not expect him. Mtt 25:31 “When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. Mtt 26:2 “As you know, the Passover is two days away—and the Son of Man will be handed over to be crucified.” Mtt 26:24 The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.” Mtt 26:45 Then he returned to the disciples and said to them, “Are you still sleeping and resting? Look, the hour is near, and the Son of Man is betrayed into the hands of sinners. Mtt 26:64 “Yes, it is as you say,” Jesus replied. “But I say to all of you: In the future you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.” Mk 2:10 But that you may know that the Son of Man has authority on earth to forgive sins....” He said to the paralytic, Mk 2:28 So the Son of Man is Lord even of the Sabbath.” Mk 8:31 He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 98 Mk 8:38 If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels.” Mk 9:9 As they were coming down the mountain, Jesus gave them orders not to tell anyone what they had seen until the Son of Man had risen from the dead. Mk 9:12 Jesus replied, “To be sure, Elijah does come first, and restores all things. Why then is it written that the Son of Man must suffer much and be rejected? Mk 9:311 because he was teaching his disciples. He said to them, “The Son of Man is going to be betrayed into the hands of men. They will kill him, and after three days he will rise.” Mk 10:33 “We are going up to Jerusalem,” he said, “and the Son of Man will be betrayed to the chief priests and teachers of the law. They will condemn him to death and will hand him over to the Gentiles, Mk 10:45 For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.” Mk 13:26 “At that time men will see the Son of Man coming in clouds with great power and glory. Mk 14:21 The Son of Man will go just as it is written about him. But woe to that man who betrays the Son of Man! It would be better for him if he had not been born.” Mk 14:41 Returning the third time, he said to them, “Are you still sleeping and resting? Enough! The hour has come. Look, the Son of Man is betrayed into the hands of sinners. Mk 14:62 “I am,” said Jesus. “And you will see the Son of Man sitting at the right hand of the Mighty One and coming on the clouds of heaven.” Lk 5:24 But that you may know that the Son of Man has authority on earth to forgive sins,” He said to the paralyzed man, “I tell you, get up, take your mat and go home.” Lk 6:5 Then Jesus said to them, “The Son of Man is Lord of the Sabbath.” Lk 6:22 Blessed are you when men hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man. Lk 7:34 The Son of Man came eating and drinking, and you say, ‘Here is a glutton and a drunkard, a friend of tax collectors and “sinners.”’ Lk 9:22 And he said, “The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life.” Lk 9:26 If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels. Lk 9:44 “Listen carefully to what I am about to tell you: The Son of Man is going to be betrayed into the hands of men.” Lk 9:58 Jesus replied, “Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head.” Lk 11:30 For as Jonah was a sign to the Ninevites, so also will the Son of Man be to this generation. Lk 12:8 “I tell you, whoever acknowledges me before men, the Son of Man will also acknowledge him before the angels of God. Lk 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but anyone who blasphemes against the Holy Spirit will not be forgiven. Lk 12:40 You also must be ready, because the Son of Man will come at an hour when you do not expect him.” Lk 17:22 Then he said to his disciples, “The time is coming when you will long to see one of the days of the Son of Man, but you will not see it. Lk 17:24 For the Son of Man in his day will be like the lightning, which flashes and lights up the sky from one end to the other. Lk 17:26 “Just as it was in the days of Noah, so also will it be in the days of the Son of Man. Lk 17:30 “It will be just like this on the day the Son of Man is revealed. Lk 18:8 I tell you, he will see that they get justice, and quickly. However, when the Son of Man comes, will he find faith on the earth?” Lk 18:31 Jesus took the Twelve aside and told them, “We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. Lk 19:10 For the Son of Man came to seek and to save what was lost.” Lk 21:27 At that time they will see the Son of Man coming in a cloud with power and great glory. Lk 21:36 Be always on the watch, and pray that you may be able to escape all that is about to happen, and that you may be able to stand before the Son of Man.” Lk 22:22 The Son of Man will go as it has been decreed, but woe to that man who betrays him.” Lk 22:48 but Jesus asked him, “Judas, are you betraying the Son of Man with a kiss?” Lk 22:69 But from now on, the Son of Man will be seated at the right hand of the mighty God.” Lk 24:7‘The Son of Man must be delivered into the hands of sinful men, be crucified and on the third day be raised again.’” Jn 1:51 He then added, “I tell you the truth, you shall see heaven open, and the angels of God ascending and descending on the Son of Man.” Jn 3:13 No one has ever gone into heaven except the one who came from heaven—the Son of Man. Jn 3:14 Just as Moses lifted up the snake in the desert, so the Son of Man must be lifted up, Jn 5:27 And he has given him authority to judge because he is the Son of Man. Jn 6:27 Do not work for food that spoils, but for food that endures to eternal life, which the Son of Man will give you. On him God the Father has placed his seal of approval.” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 99 Jn 6:53 Jesus said to them, “I tell you the truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in you. Jn 6:62 What if you see the Son of Man ascend to where he was before! Jn 8:28 So Jesus said, “When you have lifted up the Son of Man, then you will know that I am the one I claim to be and that I do nothing on my own but speak just what the Father has taught me. Jn 9:35 Jesus heard that they had thrown him out, and when he found him, he said, “Do you believe in the Son of Man?” Jn 12:23 Jesus replied, “The hour has come for the Son of Man to be glorified. Jn 12:34 The crowd spoke up, “We have heard from the Law that the Christ will remain forever, so how can you say, ‘The Son of Man must be lifted up’? Who is this ‘Son of Man’?” Jn 13:31 When he was gone, Jesus said, “Now is the Son of Man glorified and God Acts glorified in him. Acts 7:56 “Look,” he said, “I see heaven open and the Son of Man standing at the right hand of God.” Heb 2:6 But there is a place where someone has testified: “What is man that you are mindful of him, the son of man that you care for him? Rev 1:13 and among the lampstands was someone “like a son of man,” dressed in a robe reaching down to his feet and with a golden sash around his chest. Rev 14:14 I looked, and there before me was a white cloud, and seated on the cloud was one “like a son of man” with a crown of gold on his head and a sharp sickle in his hand. The golden sash (1:13) – the priests wore various sashes, and the High Priestly Messiah was understood to wear corresponding sashes of righteousness. Ex 28:4 These are the garments they are to make: a breastpiece, an ephod, a robe, a woven tunic, a turban and a sash. They are to make these sacred garments for your brother Aaron and his sons, so they may serve me as priests. Isa 11:5 Righteousness will be his belt and faithfulness the sash around his waist. Head, white hair, eyes, feet, voice (1:14) – The Ancient of Days, Messiah in his glory and on his glorious throne. See Jesus’ transfiguration (Mtt 17:2).. Dan 7:9 As I looked, “thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze. Dan 7:13“In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. Daniel 10:6 His body was like chrysolite, his face like lightning, his eyes like flaming torches, his arms and legs like the gleam of burnished bronze, and his voice like the sound of a multitude. Ezek 1:27 I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. Ezekiel 8:2 I looked, and I saw a figure like that of a man. From what appeared to be his waist down he was like fire, and from there up his appearance was as bright as glowing metal. Rev 19:12 His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. Rev 1:14 His head and hair were white like wool, as white as snow, and his eyes were like blazing fire. Rev 2:18 “To the angel of the church in Thyatira write: These are the words of the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze. “White” texts in Revelation (“white robes,” pp. 124, 164): Rev 1:14 His head and hair were white like wool, as white as snow, and his eyes were like blazing fire. Rev 2:17 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it. Rev 3:4 Yet you have a few people in Sardis who have not soiled their clothes. They will walk with me, dressed in white, for they are worthy. Rev 3:5 He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels. Rev 3:18 I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 100 Rev 4:4 Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. Rev 6:2 I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest. Rev 6:11 Then each of them was given a white robe, and they were told to wait a little longer, until the number of their fellow servants and brothers who were to be killed as they had been was completed. Rev 7:9 After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. Rev 7:13 Then one of the elders asked me, “These in white robes—who are they, and where did they come from?” Rev 7:14 I answered, “Sir, you know.” And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. Rev 14:14 I looked, and there before me was a white cloud, and seated on the cloud was one “like a son of man”a with a crown of gold on his head and a sharp sickle in his hand. Rev 19:11 Then I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war. Rev 19:14 The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. Rev 20:11 Then I saw a great white throne and him who was seated on it. Earth and sky fled from his presence, and there was no place for them. Rushing waters (1:15; 14:2) and voice – Gen 1 (and also references to water and life abound in the OT). Water is such a prominent feature in the OT, beginning with Gen 1, that its various symbolic roles must be considered, noting that it has a diverse roles in both creation, judgment, and redemption. The water/river of life motif culminates with clarity in Revelation. See “tree of life,” (2:7), p. 118; see “book of life” (3:5; 13:8; 20:21), pp. 125, 213. Gen 7:11 In the six hundredth year of Noah’s life, on the seventeenth day of the second month—on that day all the springs of the great deep burst forth, and the floodgates of the heavens were opened. Gen 8:2 Now the springs of the deep and the floodgates of the heavens had been closed, and the rain had stopped falling from the sky. Job 20:28 A flood will carry off his house, rushing waters on the day of God’s wrath. Ps 32:6 Therefore let everyone who is godly pray to you while you may be found; surely when the mighty waters rise, they will not reach him. Ezek 1:24 When the creatures moved, I heard the sound of their wings, like the roar of rushing waters, like the voice of the Almighty, like the tumult of an army. When they stood still, they lowered their wings. Ezek 43:2 and I saw the glory of the God of Israel coming from the east. His voice was like the roar of rushing waters, and the land was radiant with his glory. Joel 4:18 “In that day the mountains will drip new wine, and the hills will flow with milk; all the ravines of Judah will run with water. A fountain will flow out of the Lord’s house and will water the valley of acacias. Mic 1:4 The mountains melt beneath him and the valleys split apart, like wax before the fire, like water rushing down a slope. Water in Revelation Rev 1:15 His feet were like bronze glowing in a furnace, and his voice was like the sound of rushing waters. Rev 7:17 For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes.” Rev 8:10 The third angel sounded his trumpet, and a great star, blazing like a torch, fell from the sky on a third of the rivers and on the springs of water— Rev 8:11 the name of the star is Wormwood. A third of the waters turned bitter, and many people died from the waters that had become bitter. Rev 11:6 These men have power to shut up the sky so that it will not rain during the time they are prophesying; and they have power to turn the waters into blood and to strike the earth with every kind of plague as often as they want. Rev 12:15 Then from his mouth the serpent spewed water like a river, to overtake the woman and sweep her away with the torrent. Rev 14:2 And I heard a sound from heaven like the roar of rushing waters and like a loud peal of thunder. The sound I heard was like that of harpists playing their harps. a Daniel 7:13 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 101 Rev 14:7 He said in a loud voice, “Fear God and give him glory, because the hour of his judgment has come. Worship him who made the heavens, the earth, the sea and the springs of water.” Rev 16:4 The third angel poured out his bowl on the rivers and springs of water, and they became blood. Rev 16:5 Then I heard the angel in charge of the waters say: “You are just in these judgments, you who are and who were, the Holy One, because you have so judged; Rev 16:12 The sixth angel poured out his bowl on the great river Euphrates, and its water was dried up to prepare the way for the kings from the East. Rev 17:1 One of the seven angels who had the seven bowls came and said to me, “Come, I will show you the punishment of the great prostitute, who sits on many waters. Rev 17:15 Then the angel said to me, “The waters you saw, where the prostitute sits, are peoples, multitudes, nations and languages. Rev 19:6 Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting: “Hallelujah! For our Lord God Almighty reigns. Rev 21:6 He said to me: “It is done. I am the Alpha and the Omega, the Beginning and the End. To him who is thirsty I will give to drink without cost from the spring of the water of life. Rev 22:1 Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb Rev 22:17 The Spirit and the bride say, “Come!” And let him who hears say, “Come!” Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life Right hand (1:16) – Right-handed oaths, agreements, and blessings were the standard ANE form. God’s righteous “right hand” saves his people (Ps 48:10; Ex 15:6, 12; Ps 44:1-3; 2:6). Exo 15:6 Your right hand, O Lord, was majestic in power. Your right hand, O Lord, shattered the enemy. Ps 17:7 Show the wonder of your great love, you who save by your right hand those who take refuge in you from their foes Ps 21:8 Your hand will lay hold on all your enemies; your right hand will seize your foes. Psalm 118:16 The Lord’s right hand is lifted high; the Lord’s right hand has done mighty things!” Acts 5:31 God exalted him to his own right hand as Prince and Savior that he might give repentance and forgiveness of sins to Israel. Rev 1:16 In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance. Rev 1:17 When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last. Rev 1:20 The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. Rev 2:1 To the angel of the church in Ephesus write: These are the words of him who holds the seven stars in his right hand and walks among the seven golden lampstands: Rev 5:1 Then I saw in the right hand of him who sat on the throne a scroll with writing on both sides and sealed with seven seals. Rev 5:7 He came and took the scroll from the right hand of him who sat on the throne. Rev 10:5 Then the angel I had seen standing on the sea and on the land raised his right hand to heaven. Rev 13:16 He also forced everyone, small and great, rich and poor, free and slave, to receive a mark on his right hand or on his forehead, Seven Stars (1:16; 2:1; 3:1) – Jesus interprets the meaning of the stars (and the lamp stands), as referring to the seven angels of the seven churches (1:20). Since the Lord Jesus Christ not only reigns over the stars, he also reigns over the nations and his church will prevail.132 There are approximately seventy references to stars in the Bible. Creator imagery: God is the only one who could create, sustain, and hold the stars (with our present knowledge, the stars demonstrate the incomprehensible magnitude of 132 The identification of the seven angels has had a long history of debate. Consider that angel meant messenger, and that Jesus plainly tells us that they correspond to the angels of the seven churches, though we do not know what this means precisely. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 102 the universe!). The glory of stars is little compared with Christ who can hold them in his hands. A possible allusion to the Seven Sisters (Pleides?). In stark contrast to the biblical portrayal, stars in the ancient world represented the power of the gods over humans and especially determining the fates of kings and nations. Stars in Revelation: diverse symbolism Rev 1:16 In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance. Rev 1:20 The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. Rev 2:1 “To the angel of the church in Ephesus write: These are the words of him who holds the seven stars in his right hand and walks among the seven golden lampstands: Rev 3:1 “To the angel of the church in Sardis write: These are the words of him who holds the seven spirits of God and the seven stars. I know your deeds; you have a reputation of being alive, but you are dead. Rev 6:13 and the stars in the sky fell to earth, as late figs drop from a fig tree when shaken by a strong wind. Rev 8:12 The fourth angel sounded his trumpet, and a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them turned dark. A third of the day was without light, and also a third of the night. Rev 12:1 A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. Rev 12:4 His tail swept a third of the stars out of the sky and flung them to the earth. The dragon stood in front of the woman who was about to give birth, so that he might devour her child the moment it was born. Rev 2:28 I will also give him the morning star. Rev 8:10 The third angel sounded his trumpet, and a great star, blazing like a torch, fell from the sky on a third of the rivers and on the springs of water— Rev 8:11 the name of the star is Wormwood. A third of the waters turned bitter, and many people died from the waters that had become bitter. Rev 9:11 The fifth angel sounded his trumpet, and I saw a star that had fallen from the sky to the earth. The star was given the key to the shaft of the Abyss. Rev 22:16 “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star.” Sword of mouth (1:16) – Isa 49:2 – Messiah who teaches the truth and brings judgment, balancing of the books. Divine judgment in the OT is brought by the sword of enemies (exile). In Revelation, there is an allusion here to the “divine warrior” motif of God at war and bringing victory through Jesus Christ. Recall what Jesus said about the sword before his ascension: Matt 26:52 “Put your sword back in its place,” Jesus said to him, “for all who draw the sword will die by the sword. Sword of God in OT 1 Chron 21:12 three years of famine, three months of being swept away before your enemies, with their swords overtaking you, or three days of the sword of the LORD—days of plague in the land, with the angel of the LORD ravaging every part of Israel.’ Now then, decide how I should answer the one who sent me.” Isa 11:4 but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. Isa 34:6 The sword of the LORD is bathed in blood, it is covered with fat— the blood of lambs and goats, fat from the kidneys of rams. For the LORD has a sacrifice in Bozrah and a great slaughter in Edom. Isa 49:2 He made my mouth like a sharpened sword, in the shadow of his hand he hid me; he made me into a polished arrow and concealed me in his quiver. Jer 12:12 Over all the barren heights in the desert destroyers will swarm, for the sword of the LORD will devour from one end of the land to the other; no one will be safe. Jer 7:6 “‘Ah, sword of the LORD,’ you cry, ‘how long till you rest? Return to your scabbard; cease and be still.’ Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 103 Double edged sword Judg 3:16 Now Ehud had made a double-edged sword about a foot and a half long, which he strapped to his right thigh under his clothing. Ps 9:6 May the praise of God be in their mouths and a double-edged sword in their hands, Prov 5:4 but in the end she is bitter as gall, sharp as a double-edged sword. Heb 4:12 For the word of God is living and active. Sharper than any doubleedged sword, it penetrates even to dividing soul and spirit, joints and marrow; it judges the thoughts and attitudes of the heart. Rev 1:16 In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance. Rev 2:12 To the angel of the church in Pergamum write: These are the words of him who has the sharp, double-edged sword. Sword in Revelation Rev 1:16 In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance. Rev 2:12 To the angel of the church in Pergamum write: These are the words of him who has the sharp, double-edged sword . Rev 2:16 Repent therefore! Otherwise, I will soon come to you and will fight against them with the sword of my mouth. Rev 6:4 Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make men slay each other. To him was given a large sword. Rev 6:8 I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth. Rev 13:10 If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. This calls for patient endurance and faithfulness on the part of the saints. Rev 13:14 Because of the signs he was given power to do on behalf of the first beast, he deceived the inhabitants of the earth. He ordered them to set up an image in honor of the beast who was wounded by the sword and yet lived. Rev 19:15 Out of his mouth comes a sharp sword with which to strike down the nations. “He will rule them with an iron scepter.” He treads the winepress of the fury of the wrath of God Almighty. Rev 19:21 The rest of them were killed with the sword that came out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh. Face(of God) like sun (1:16) – the face of God is a central motif in the OT – it relates to the presence of God to be liphne YHWH is to be before his presence. John’s vision compares the sun to the glory and face of God in Christ. See “face of God,” p. 55, “sun,” p. 233. References to the sun in the OT are numerous, but particularly important in relation to God its Creator. See vision of God in Daniel 10. Deut 4:19 And when you look up to the sky and see the sun, the moon and the stars—all the heavenly array—do not be enticed into bowing down to them and worshiping things the LORD your God has apportioned to all the nations under heaven. Deut 17:3 and contrary to my command has worshiped other gods, bowing down to them or to the sun or the moon or the stars of the sky, Judg 5:31 “So may all your enemies perish, O Lord! But may they who love you be like the sun when it rises in its strength.” Then the land had peace forty years. 2 Sam 3:35 Then they all came and urged David to eat something while it was still day; but David took an oath, saying, “May God deal with me, be it ever so severely, if I taste bread or anything else before the sun sets!” Ps 50:1 A psalm of Asaph.The Mighty One, God, the LORD, speaks and summons the earth from the rising of the sun to the place where it sets. Ps 68:6 God sets the lonely in families, he leads forth the prisoners with singing; but the rebellious live in a sun-scorched land. Ps 84:11 For the LORD God is a sun and shield; the LORD bestows favor and honor; no good thing does he withhold from those whose walk is blameless. Ecc 5:18 Then I realized that it is good and proper for a man to eat and drink, and to find satisfaction in his toilsome labor under the sun during the few days of life God has given him—for this is his lot. Ecc Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 104 8:15 So I commend the enjoyment of life, because nothing is better for a man under the sun than to eat and drink and be glad. Then joy will accompany him in his work all the days of the life God has given him under the sun. Ecc 8:17 then I saw all that God has done. No one can comprehend what goes on under the sun. Despite all his efforts to search it out, man cannot discover its meaning. Even if a wise man claims he knows, he cannot really comprehend it. Ecc 9:9 Enjoy life with your wife, whom you love, all the days of this meaningless life that God has given you under the sun— all your meaningless days. For this is your lot in life and in your toilsome labor under the sun. Isaiah 60:19 The sun will no more be your light by day, nor will the brightness of the moon shine on you, for the LORD will be your everlasting light, and your God will be your glory. Jer 43:13 There in the temple of the sun in Egypt he will demolish the sacred pillars and will burn down the temples of the gods of Egypt.’ ” Jonah 4:8 When the sun rose, God provided a scorching east wind, and the sun blazed on Jonah’s head so that he grew faint. He wanted to die, and said, “It would be better for me to die than to live.” (right)Durer's woodcut of the Opening of the 5th & 6th Seal133 Matt 13:43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear. Matt 17:2 There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. Matt 24:29 “Immediately after the distress of those days “ ‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’ Mk 13:24 “But in those days, following that distress, “ ‘the sun will be darkened, and the moon will not give its light; Lu 21:25 “There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea. Lu 23:45 for the sun stopped shining. And the curtain of the temple was torn in two. Acts 2:20 The sun will be turned to darkness and the moon to blood before the coming of the great and glorious day of the Lord. Acts 13:11 Now the hand of the Lord is against you. You are going to be blind, and for a time you will be unable to see the light of the sun.” Immediately mist and darkness came over him, and he groped about, seeking someone to lead him by the hand. Acts 26:13 About noon, O king, as I was on the road, I saw a light from heaven, brighter than the sun, blazing around me and my companions. Acts 27:20 When neither sun nor stars appeared for many days and the storm continued raging, we finally gave up all hope of being saved. 1 Cor 15:41 The sun has one kind of splendor, the moon another and the stars another; and star differs from star in splendor. Rev 1:16 In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance. Revel 6:12 I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, Rev 7:16 Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. Rev 8:12 The fourth angel sounded his trumpet, and a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them turned dark. A third of the day was without light, and also a third of the night. Rev 9:2 When he opened the Abyss, smoke rose from it like the smoke from a gigantic furnace. The sun and sky were darkened by the smoke from the Abyss. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 105 Rev 10:1 Then I saw another mighty angel coming down from heaven. He was robed in a cloud, with a rainbow above his head; his face was like the sun, and his legs were like fiery pillars. Rev 12:1 A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. Rev 16:8 The fourth angel poured out his bowl on the sun, and the sun was given power to scorch people with fire. Rev 19:17 And I saw an angel standing in the sun, who cried in a loud voice to all the birds flying in midair, “Come, gather together for the great supper of God, Rev 21:23 The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. Rev 22:5 There will be no more night. They will not need the light of a lamp or the light of the sun, for the Lord God will give them light. And they will reign for ever and ever. Fell at his feet (1:17; 3:9) – this act indicates reverence or contrition when done before men, as well as worship when before God. In the NT, many people fell at his feet for various reasons.There is a four-fold pattern in Daniel 10, as here: 1. Vision 2. Falls down 3. Strengthened 4. Further revelation.134 1 Sam 25:24 She fell at his feet and said: “My lord, let the blame be on me alone. Please let your servant speak to you; hear what your servant has to say. 2 Kgs 4:37 She came in, fell at his feet and bowed to the ground. Then she took her son and went out. Dan 10:8-20 So I was left alone, gazing at this great vision; I had no strength left, my face turned deathly pale and I was helpless. 9 Then I heard him speaking, and as I listened to him, I fell into a deep sleep, my face to the ground. 10 A hand touched me and set me trembling on my hands and knees. 11 He said, “Daniel, you who are highly esteemed, consider carefully the words I am about to speak to you, and stand up, for I have now been sent to you.” And when he said this to me, I stood up trembling. 12 Then he continued, “Do not be afraid, Daniel. Since the first day that you set your mind to gain understanding and to humble yourself before your God, your words were heard, and I have come in response to them. 13 But the prince of the Persian kingdom resisted me twenty-one days. Then Michael, one of the chief princes, came to help me, because I was detained there with the king of Persia. 14 Now I have come to explain to you what will happen to your people in the future, for the vision concerns a time yet to come.” 15 While he was saying this to me, I bowed with my face toward the ground and was speechless. 16 Then one who looked like a man touched my lips, and I opened my mouth and began to speak. I said to the one standing before me, “I am overcome with anguish because of the vision, my lord, and I am helpless. 17 How can I, your servant, talk with you, my lord? My strength is gone and I can hardly breathe.” 18 Again the one who looked like a man touched me and gave me strength. 19 “Do not be afraid, O man highly esteemed,” he said. “Peace! Be strong now; be strong.” When he spoke to me, I was strengthened and said, “Speak, my lord, since you have given me strength.” Mk 5:22 Then one of the synagogue rulers, named Jairus, came there. Seeing Jesus, he fell at his feet Mk 5:33 Then the woman, knowing what had happened to her, came and fell at his feet and, trembling with fear, told him the whole truth. Mk 7:25 In fact, as soon as she heard about him, a woman whose little daughter was possessed by an evil spirit came and fell at his feet. Lu 8:28 When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, “What do you want with me, Jesus, Son of the Most High God? I beg you, don’t torture me!” Lu 8:47 Then the woman, seeing that she could not go unnoticed, came trembling and fell at his feet. In the presence of all the people, she told why she had touched him and how she had been instantly healed. Jn 11:32 When Mary reached the place where Jesus was and saw him, she fell at his feet and said, “Lord, if you had been here, my brother would not have died.” Acts 10:25 As Peter entered the house, Cornelius met him and fell at his feet in reverence. Rev 1:17 When I saw him, I fell at his feet as though dead. Then he placed his right hand on me and said: “Do not be afraid. I am the First and the Last. 134 See Beale, CNTOT, p. 1092. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 106 Rev 3:9 I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you. Rev 19:10 At this I fell at his feet to worship him. But he said to me, “Do not do it! I am a fellow servant with you and with your brothers who hold to the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy.” First and Last (1:17; cf. 1:8) (ἐγώ εἰμι ὁ πρῶτος καὶ ὁ ἔσχατος, BGT) – see the “Alpha and Omega,” p. 87, 92 and “firstborn,” p. 88. The telos of God’s eschatos-purposes and promises are all complete in Jesus who is the beginning and the end. His declaration, “ I AM,” may also correspond to the name YHWH, “I am who I am” () from Ex 3:14 (see p. 87). See Isa 41:4 Who has done this and carried it through, calling forth the generations from the beginning? I, the LORD—with the first of them and with the last—I am he.” Isa 44:6 “This is what the LORD says— Israel’s King and Redeemer, the LORD Almighty: I am the first and I am the last; apart from me there is no God. Isa 48:12“Listen to me, O Jacob, Israel, whom I have called: I am he; I am the first and I am the last. The Living One (ὁ ζῶν) (1:18) – the OT motif of the “Living God” is alluded to here, and importantly represented most fully in the resurrected and glorified Christ who is now speaking. Since we have already seen clear associations in Rev 1 between OT YHWH and Jesus (e.g., the “Alpha and the Omega,” p. 87, 92), it seems consistent to see those connections here with this phrase. It also highlights the humanity of Jesus, who did die as man, but was resurrected to life “for ever and ever!” (1:18b). Because John was beholding the Living God, Jesus tells him, “Do not be afraid . . .” (cf. Isa 44:6) and encourages him withwords that indicate the fulfillment of all the covenant promises were complete through his resurrection Deut 5:26 26 For what mortal man has ever heard the voice of the living God speaking out of fire, as we have, and survived? Josh 3:10 10 This is how you will know that the living God is among you and that he will certainly drive out before you the Canaanites, Hittites, Hivites, Perizzites, Girgashites, Amorites and Jebusites. 1 Sam 17:26 26 David asked the men standing near him, “What will be done for the man who kills this Philistine and removes this disgrace from Israel? Who is this uncircumcised Philistine that he should defy the armies of the living God?” 1 Saml 17:36 36 Your servant has killed both the lion and the bear; this uncircumcised Philistine will be like one of them, because he has defied the armies of the living God. 2 Kgs 19:4 4 It may be that the Lord your God will hear all the words of the field commander, whom his master, the king of Assyria, has sent to ridicule the living God, and that he will rebuke him for the words the Lord your God has heard. Therefore pray for the remnant that still survives.” 2 Kig 19:16 16 Give ear, O Lord, and hear; open your eyes, O Lord, and see; listen to the words Sennacherib has sent to insult the living God. Ps 42:2 2 My soul thirsts for God, for the living God. When can I go and meet with God? Ps 84:2 2 My soul yearns, even faints, for the courts of the Lord; my heart and my flesh cry out for the living God. Isa 37:4 4 It may be that the Lord your God will hear the words of the field commander, whom his master, the king of Assyria, has sent to ridicule the living God, and that he will rebuke him for the words the Lord your God has heard. Therefore pray for the remnant that still survives.” Isa 37:17 17 Give ear, O Lord, and hear; open your eyes, O Lord, and see; listen to all the words Sennacherib has sent to insult the living God. Jer 10:10 10 But the Lord is the true God; he is the living God, the eternal King. When he is angry, the earth trembles; the nations cannot endure his wrath. Jer 23:36 36 But you must not mention ‘the oracle of the Lord’ again, because every man’s own word becomes his oracle and so you distort the words of the living God, the Lord Almighty, our God. Dan 6:20 20 When he came near the den, he called to Daniel in an anguished voice, “Daniel, servant of the living God, has your God, whom you serve continually, been able to rescue you from the lions?” Dan 6:26 26 “I issue a decree that in every part of my kingdom people must fear and reverence the God of Daniel. “For he is the living God and he endures forever; his kingdom will not be destroyed, his dominion will never end. Hos 1:10 10 “Yet the Israelites will be like the sand on the seashore, which cannot be measured or counted. In the place where it was said to them, ‘You are not my people,’ they will be called ‘sons of the living God.’ Matt 16:16 16 Simon Peter answered, “You are the Christ, the Son of the living God.” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 107 Matt 26:63 63 But Jesus remained silent. The high priest said to him, “I charge you under oath by the living God: Tell us if you are the Christ, the Son of God.” Acts 14:15 15 “Men, why are you doing this? We too are only men, human like you. We are bringing you good news, telling you to turn from these worthless things to the living God, who made heaven and earth and sea and everything in them. Rom9:26 26 “It will happen that in the very place where it was said to them, ‘You are not my people,’ they will be called ‘sons of the living God.’ ” 2 Cor 3:3 3 You show that you are a letter from Christ, the result of our ministry, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. 2 Cor 6:16 16 What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: “I will live with them and walk among them, and I will be their God, and they will be my people.” 1 Tim 3:15 15 if I am delayed, you will know how people ought to conduct themselves in God’s household, which is the church of the living God, the pillar and foundation of the truth. 1 Tim 4:10 10 (and for this we labor and strive), that we have put our hope in the living God, who is the Savior of all men, and especially of those who believe. Heb 3:12 12 See to it, brothers, that none of you has a sinful, unbelieving heart that turns away from the living God. Hebrews 9:14 14 How much more, then, will the blood of Christ, who through the eternal Spirit offered himself unblemished to God, cleanse our consciences from acts that lead to death, so that we may serve the living God! Heb 10:31 31 It is a dreadful thing to fall into the hands of the living God. Heb 12:22 22 But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, Rev 7:2 2 Then I saw another angel coming up from the east, having the seal of the living God. He called out in a loud voice to the four angels who had been given power to harm the land and the sea: Hades (1:18) – the “gates of death” are referred to here, and Christ says he has power over it. This would be a great comfort to the persecuted church, for the only One with power over death was YHWH. John’s vision is of the One who “was dead and is now alive” (Rev1:18 – “I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades”). The central aspect of the Messianic hope was the resurrection and victory over death. Job 17:16 Will it go down to the gates of death? Will we descend together into the dust?” Job 38:17 Have the gates of death been shown to you? Have you seen the gates of the shadow of death? Ps 9:13 O Lord, see how my enemies persecute me! Have mercy and lift me up from the gates of death, Ps 107:18 They loathed all food and drew near the gates of death. Is 38:10 I said, “In the prime of my life must I go through the gates of death and be robbed of the rest of my years?” Matt 16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. Rev 1:18 I am the Living One; I was dead, and behold I am alive for ever and ever! And I hold the keys of death and Hades. Rev 6:8 I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth. Rev 20:13 The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. Rev 20:14 Then death and Hades were thrown into the lake of fire. The lake of fire is the second death . “. . . what you have seen, what is now and what will take place later . . .” (1:19) – This temporal, three-part phrase is the key to the book, according to Beale.135 The background to this temporal framing seems to be Dan 2:28-29, 45. As noted above, Beale outlines five major views on the interpretation of this phrase (see introduction to subject and the “Danielic hinge,” p. 80). Dan 2:28-29 but there is a God in heaven who reveals mysteries. He has shown King Nebuchadnezzar what will happen in days to come[“latter days”]. Your dream and the visions that passed through your mind as you lay on your bed are these: 29 “As you were lying there, O king, your mind turned to things to come, and the revealer of mysteries showed you what is going to happen. 135 Beale, Revelation (NIGTC), p. 155-170. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 108 Daniel 2:45 his is the meaning of the vision of the rock cut out of a mountain, but not by human hands—a rock that broke the iron, the bronze, the clay, the silver and the gold to pieces. “The great God has shown the king what will take place in the future. The dream is true and the interpretation is trustworthy.” Mystery (three) (1:20; 10:7;17:5) – An important OT theme of God’s hidden wisdom being manifested to the prophets and to Israel. Daniel 2:29 ia apparently alluded to here (see further links with Dan 2 above under Rev 1:1). As Beale notes, “Further, as in Daniel 2, μυστήριov (‘the mystery’) is clearly used in an end-time context and in close association with the idea of ‘interpretation,’ since the Revelation 1 vision concerns the inaugurated fufillment of the office of the ‘Son of man’ as a messianic king, and the ‘mystery’ concerns the latter-day kingdom whose beginning is interpretaed as the church, saints, and guardian angels (cf. also 1:6,9).”136 BDB - “mystery” (Aramaic) -- 11392 ‫[ רז‬11394] (Aramaic) (page 1112) (Strong 7328) † ‫ רז‬n.m.:Dn 2:18 secret (Targum id., Syr. roz, Àroz, roÀzoÀ; Pers. loan-word; = Phlv. raÒzë, N Pers. raÒz Andr:M 83 *);—abs. ‫ר׳‬: Dn 4:6, emph. ‫ רזא‬2:18, 2:19, 2:27 , 2:30, 2:47; pl. abs. ‫ רזין‬v:28, v:47, emph. ‫ רזַ יא‬v:29. BGT (LXX) - μυστήρια (Dan 2:29 BGT) Job 11:7 “Can you fathom the mysteries of God? Can you probe the limits of the Almighty? Dan 2:18 He urged them to plead for mercy from the God of heaven concerning this mystery, so that he and his friends might not be executed with the rest of the wise men of Babylon. Dan 2:19 During the night the mystery was revealed to Daniel in a vision. Then Daniel praised the God of heaven Dan 2:27 Daniel replied, “No wise man, enchanter, magician or diviner can explain to the king the mystery he has asked about, Dan 2:28 but there is a God in heaven who reveals mysteries. He has shown King Nebuchadnezzar what will happen in days to come. Your dream and the visions that passed through your mind as you lay on your bed are these: Dan 2:29 “As you were lying there, O king, your mind turned to things to come, and the revealer of mysteries showed you what is going to happen. Dan 2:30 As for me, this mystery has been revealed to me, not because I have greater wisdom than other living men, but so that you, O king, may know the interpretation and that you may understand what went through your mind. Dan 2:47 The king said to Daniel, “Surely your God is the God of gods and the Lord of kings and a revealer of mysteries, for you were able to reveal this mystery.” Dan 4:9 I said, “Belteshazzar, chief of the magicians, I know that the spirit of the holy gods is in you, and no mystery is too difficult for you. Here is my dream; interpret it for me. Rom 11:25 All Israel Will Be Saved I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in. Roms 16:25 Now to him who is able to establish you by my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery hidden for long ages past, 1 Cor 13:2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. 1 Cor 14:2 For anyone who speaks in a tongue does not speak to men but to God. Indeed, no one understands him; he utters mysteries with his spirit. 1 Cor 15:51 Listen, I tell you a mystery: We will not all sleep, but we will all be changed— Eph 1:9 And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, Eph 3:3 that is, the mystery made known to me by revelation, as I have already written briefly. Eph 3:4 In reading this, then, you will be able to understand my insight into the mystery of Christ, Eph 3:6 This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus. Eph3:9 and to make plain to everyone the administration of this mystery, which for ages past was kept hidden in God, who created all things. Eph 5:32 This is a profound mystery—but I am talking about Christ and the church. Eph 6:19 Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel, Col 1:26 the mystery that has been kept hidden for ages and generations, but is now disclosed to the saints. 136 Beale, Revelation (NIGTC), p. 139. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 109 Col 1:27 To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. Col 2:2 My purpose is that they may be encouraged in heart and united in love, so that they may have the full riches of complete understanding, in order that they may know the mystery of God, namely, Christ, Col 4:3 And pray for us, too, that God may open a door for our message, so that we may proclaim the mystery of Christ, for which I am in chains. 1 Tim 3:16 Beyond all question, the mystery of godliness is great: He appeared in a body, was vindicated by the Spirit, was seen by angels, was preached among the nations, was believed on in the world, was taken up in glory. Rev 1:20 The mystery of the seven stars that you saw in my right hand and of the seven golden lampstands is this: The seven stars are the angels of the seven churches, and the seven lampstands are the seven churches. Rev 10:7 But in the days when the seventh angel is about to sound his trumpet, the mystery of God will be accomplished, just as he announced to his servants the prophets.” Rev 17:5 This title was written on her forehead: MYSTERY BABYLON THE GREAT THE MOTHER OF PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH. Revelation 17:7 Then the angel said to me: “Why are you astonished? I will explain to you the mystery of the woman and of the beast she rides, which has the seven heads and ten horns. Ch 1 in conclusion: the imagery and symbolism in Chapter 1 is so extensive, and rooted in the OT, it is difficult to summarize all of their significance. The overarching motifs include the portrayal of Christ as the living God, the Creator-RedeemerJudge, the fulfiller of the covenant-promises, the sustainer of the church, the Revealer, and the OT fulfillment of the Prophet-Priest-King Messiah. End of the prologue. J. Revelation 2-3 b. Jesus’ seven letters to the seven churches (2:1-3:22) See different interpretations of the churches (p. 9, 19). see Hemer, C. J. The Letters to the Seven Churches of Asia in Their Local Setting. A new introduction by David Aune. Grand Rapids, MI: Eerdmans, 2000. This begins the personal and immediate communication from Jesus to his people. These letters introduce many of the themes in the rest of Revelation, sandwiching glory and wrath, the fear of judgment and the hope of redemption. Some make comparisons between these letters and the OT and ANE treaties, while some view them like OT judgment oracles. The seven churches form a semicircle all connected by ancient postal routes. The letters to the churches have similar structures: 1. description of Jesus (from Rev 1) 2. rebuke 3. praise 4. exhortation 5. eschatology (promise) References to the Lord’s coming (time references not specific): 2:5; 2:16; 2:25; 3:3; 3:11 Rev 2:5 Remember the height from which you have fallen! Repent and do the things you did at first. If you do not repent, I will come to you and remove your lampstand from its place. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 110 Rev 2:16 Repent therefore! Otherwise, I will soon come to you and will fight against them with the sword of my mouth. Rev 2:25 Only hold on to what you have until I come. Rev 3:3 Remember, therefore, what you have received and heard; obey it, and repent. But if you do not wake up, I will come like a thief, and you will not know at what time I will come to you. Rev 3:11 I am coming soon. Hold on to what you have, so that no one will take your crown. Ephesus: 2:1-7 – hard work and perseverance, but forsaken first love, need to repent. Unproved tradition holds that the Ephesian church was John’s own church. Thus, it is suggested that they had been well taught, but now grown cold. Of the churches addressed, Ephesus is the only one of the seven churches mentioned here that was sent an extant NT epistle by Paul. Notes from NT III]: Ephesus was founded by the early Greeks who settled on the coast (ca. 1000 BC?, Mycenean period). Ephesus was the major trade city of Asia in the preceding centuries before Christ. The population was some 200,000500,000 people, and they were Roman citizens. By the writing of the NT, Ephesus had declined considerably because the harbor had silted up at the mouth of the river. Today, Ephesus is several miles from the water. Paul spent three years in Ephesus on his third missionary journey, and was also there on his second missionary journey. Ephesus was thus a very important church, the base from which Paul evangelized all of Asia (Acts 19:10). Apparently, John intended his Revelation to be circulated in at least the seven churches of Asia, perhaps being distributed from Ephesus. Ephesus boasted the famous temple of Artemis (p. 111) that was one of the seven wonders of the world. Artemis (see NT Survey I) was the goddess of fertility in the Greek pantheon, the patroness of young girls, the virgin huntress, and mistress of beasts.137 She was also identified with “Diana of the Ephesians” (that Paul encountered): (left)Library of Celsus (right) remains of temple of Artemis Acts 19:28 When they heard this, they were furious and began shouting: “Great is Artemis of the Ephesians!” The great theater of Ephesus (Acts 19:29) seated 24,000 people in three tiers. Ephesus was a very wealthy trading center, and thus the moral state of the city was dire (rampant prostitution and idolatry, and gambling). The city was also full of necromancy, exorcism, and all forms of magic arts. Smyrna: 2:8-11 ~ in poverty, but rich. Synagogue of Satan there, and persecution is coming. Smyrna may have been Homer’s birthplace. A harbor town of some 200,000. It had many temples, including one to the Mother goddess, as well as imperial temples. Izmir is the contemporary name of the site. With Philadelphia, one of the two cities praised by Jesus. (left)Smyrna Temple of Athena 137 Carlyon, Guide to the Gods, p. 152. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 111 Pergamum: 2:12-11 ~ faithful, but some follow Balaam and Nicolaitans; double-edged sword, throne of Satan. Pergamum was a beautiful city with a 1156ft high acropolis, making it completely secure. The city had temples to Dionysus (the god of wine, vegetation, pleasure), Trajan, Athena, and Augustus, as well as an altar to Zeus which some believe is the “throne of Satan” John refers to. Yet, McRay suggests the imperial cult is more likely the reference, and its temple of Augustus (so far found only on coins), the first one built to a Roman Emperor in Asia Minor.138 The city also boasted an enormous library of some 200,000 volumes (2nd largest in Empire). Origin of parchament? (right)Theater in Pergamum (right)Thyatira ruins Thyatira: 2:18-26 ~ deeds of love and faith, but tolerance of false prophetess Jezebel; trade guilds associated with textile industry gave the city its importance. This would have been evidenced by the dyer guilds, that extracted purple dyes from murex shellfish, and became very prosperous. Akhisar is contemporary name. (below)Lydia’s home in Thyatira Sardis: 3:1-6 ~ reputation of life, but dead. The wealthy city produced textiles, fishnets, gold. The city boasted an impressive temple to Artemis (p. 110), as well as imperial temples (without certain identification).139 Sardis was destroyed by an earthquake in A.D. 17, but Tiberius rebuilt it. The city was captured twice by stealth in the night without any battle (thus see 3:3).140 The imperial ruins of Sardis have not been completely excavated at present. The name of its modern site is Sart. The most severely rebuked locations, Sardis and Laodicea, are completed uninhabited towns today. (left)Gateway columns in Sardis 138 McRay, Archeology, p. 267. See McRay’s discussion, Archeology, pp. 261-265. 140 Keener, Bible Background Commentary, p. 773. 139 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 112 Philadelphia: 3:7-13 ~ open door that no-one can shut. This city has not been excavated yet. It was a fortress city that became a great center for Hellenistic education. The city was subject to frequent earthquakes, making life there very difficult to sustain. Like Sardis, it was destroyed by an earthquake in A.D. 17, but Tiberius rebuilt it. Alasehir is the contemporary name of the site. With Smyrna, one of the two cities praised by Jesus. (right)Church ruin in Philadelphia141 Laodicea: 3:14-22 ~ neither hot nor cold. A producer of black wool and a wealthy city. The city was destroyed several times by earthquakes, and rebuilt. After the quake of A.D. 60, they rebuilt the entire city without any aid from Nero, indicating a proud and self-reliant people (as in Rev 3:17).142 According to ancient coins and inscriptions, the city was called Diospolis (the city of Zeus[chief of the Greek pantheon], its chief deity). Eski Hisar is the contemporary name of the site. The most severely rebuked locations, Sardis and Laodicea, are completed uninhabited towns today. (right)Road into Laodicea A summary of Jesus’ messages and exhortations to the seven churches (two positive, five mostly negative): ▪ Ephesus: “I know your deeds, your hard work and your perseverance, and that you cannot bear those who are evil.” – yet, “you have forsaken your first love” (2:1-7) Repent 141 142 ▪ Smyrna: “I know your afflictions and your poverty – “yet you are rich!” (2:8-11) Be faithful ▪ Pergamon: “I know works, and where you live, where Satan's throne is.” – “yet, you remain true to my name” (2:12-17) Repent ▪ Thyatira: “I know your deeds, your love and faith, and your service and your perseverance” – “yet, you tolerate Jezebel” (2:18-29) Repent, hold on and overcome ▪ Sardis: “I know your deeds, that you have a reputation that you are alive, From http://www.travelephesus.net/images/philadelp_a.jpgn See McRay, Archeology, p. 246. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 113 – “but you are dead” (3:1-6) Wake up and remember ▪ Philadelphia: “I know your deeds. I have placed before you an open door that no one can shut. I know that you have little strength,” – “yet, you have kept my word and have not denied my name” (3:7-13) Hold on and overcome ▪ Laodicea: “I know your deeds” – “yet, you are neither cold nor hot . . . . So, because you are lukewarm -- neither hot nor cold, I will spit you out of my mouth” (3:14-22) Be earnest, and repent ▪ Baltimore: . . . .? Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 114 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 115 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 116 1. OT background: Rev 2 Seven stars and seven lampstands (see various sevens pp. 101, 87, 86, 85, 28, 95) Tested those who claim (2:2): the OT test for true and false prophets sets the background for the NT concern with tests for orthodoxy. The motif of testing is frequent in the OT (the “validation criteria” in testing prophets), including that of God testing his people (sanctifying), God judging his people through foreign nations, Israel testing those who claim to be prophets, and fools testing God. The testing of teachers and prophets is related to the discerning ability that derives from spiritual maturity (the ability to know/discern good from evil): Deut 13:1-5 If a prophet, or one who foretells by dreams, appears among you and announces to you a miraculous sign or wonder, 2 and if the sign or wonder of which he has spoken takes place, and he says, “Let us follow other gods” (gods you have not known) “and let us worship them,” 3 you must not listen to the words of that prophet or dreamer. The Lord your God is testing you to find out whether you love him with all your heart and with all your soul. 4 It is the Lord your God you must follow, and him you must revere. Keep his commands and obey him; serve him and hold fast to him. 5 That prophet or dreamer must be put to death, because he preached rebellion against the Lord your God, who brought you out of Egypt and redeemed you from the land of slavery; he has tried to turn you from the way the Lord your God commanded you to follow. You must purge the evil from among you. Deut 18:14-22 – the “validation criteria” in the test of prophets 2 Sam 14:17 And now your servant says, ‘May the word of my lord the king bring me rest, for my lord the king is like an angel of God in discerning good and evil. May the Lord your God be with you.’ ” 1 Kgs 3:9 So give your servant a discerning heart to govern your people and to distinguish between right and wrong. For who is able to govern this great people of yours?” Prov 16:21 The wise in heart are called discerning, and pleasant words promote instruction. 2 Cor 8:8 I am not commanding you, but I want to test the sincerity of your love by comparing it with the earnestness of others. 2 Cor 13:5 Examine yourselves to see whether you are in the faith; test yourselves. Do you not realize that Christ Jesus is in you—unless, of course, you fail the test? 1 Thess 5:21 Test everything. Hold on to the good. My name (2:3; 19:12) – this central OT concept of the Name of God carries over extensively into the NT in the ministry of Jesus. There are hundreds of biblical references and allusions to the name of God in the Bible. The name of God is connected to loving God (see “first love,” 2:4), obeying God, and suffering for God. The name of God is central to the entire sanctuary history that pictures the restoration/redemption of relations between God and his people. The Name identifies God himself! See “Alpha and Omega,” p. 87, 92; “I am,” 87; “Who is like?”, p.210; “Who is this?,” p. 210. Ex 3:15 God also said to Moses, “Say to the Israelites, ‘The LORD, the God of your fathers—the God of Abraham, the God of Isaac and the God of Jacob—has sent me to you.’ This is my name forever, the name by which I am to be remembered from generation to generation. Ex 6:3 I appeared to Abraham, to Isaac and to Jacob as God Almighty, but by my name the LORD I did not make myself known to them. Num 6:27 So they will put my name on the Israelites, and I will bless them. Deut 18:19 If anyone does not listen to my words that the prophet speaks in my name, I myself will call him to account. Judg 13:18 He replied, “Why do you ask my name? It is beyond understanding.” 1 Kgs 8:29 May your eyes be open toward this temple night and day, this place of which you said, ‘My Name shall be there,’ so that you will hear the prayer your servant prays toward this place. Ps 91:14 “Because he loves me,” says the LORD, “I will rescue him; I will protect him, for he acknowledges my name. Zech 13:9 This third I will bring into the fire; I will refine them like silver and test them like gold. They will call on my name and I will answer them; I will say, ‘They are my people,’ and they will say, ‘The LORD is our God.’ ” Matt 18:5 “And whoever welcomes a little child like this in my name welcomes me. Matt 18:20 For where two or three come together in my name, there am I with them.” Lu 21:12 “But before all this, they will lay hands on you and persecute you. They will deliver you to synagogues and prisons, and you will be brought before kings and governors, and all on account of my name. Jn 15:21 They will treat you this way because of my name, for they do not know the One who sent me. Acts 9:16 I will show him how much he must suffer for my name.” Rev 2:3 You have persevered and have endured hardships for my name, and have not grown weary. Rev 2:13 I know where you live—where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city—where Satan lives. Rev 3:8 I know your deeds. See, I have placed before you an open door that no one can shut. I know that you have little strength, yet you have kept my word and have not denied my name. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 117 Rev 3:12 Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name. Left their first love (2:4) - Jer 2:2 – Dead orthodoxy (sound doctrine alone is not enough), loss of communing relationship with God and loss of love between the believers in Ephesus. Love from God and love of God & neighbor was the key ingredient and testimony-sign in the covenant and the law. Many hundreds of references and allusions touch on this theme in the OT and NT. See F.A. Schaeffer, Two Contents, Two Realities. Deut 6:5 Love the Lord your God with all your heart and with all your soul and with all your strength. Jer 2:2 “Go and proclaim in the hearing of Jerusalem: ‘I remember the devotion of your youth, how as a bride you loved me and followed me through the desert, through a land not sown. Luke 10:27 He answered: ‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’ and, ‘Love your neighbor as yourself.’ Matt 24:12 Because of the increase of wickedness, the love of most will grow cold, 1 Cor 13:2 If I have the gift of prophecy and can fathom all mysteries and all knowledge, and if I have a faith that can move mountains, but have not love, I am nothing. Repent (2:5) – this is the key motif in much of the OT Judges and prophets sent to Israel, in warning Israel, and the nations/cities surrounding Israel, to repent or be judged by God. It is also central to the proclamation of the gospel in the NT. Jer 15:19 Therefore this is what the Lord says: “If you repent, I will restore you that you may serve me; Acts 20:21 I have declared to both Jews and Greeks that they must turn to God in repentance and have faith in our Lord Jesus. Matt 4:17 From that time on Jesus began to preach, “Repent, for the kingdom of heaven is near.” Ears to hear (2:7) – the OT motif of hearing (and seeing) is related to both the spiritual sight and spiritual blindness of people, and it corresponds to the many prophetic calls in the OT and NT to listen and hear, look and see, what God has done, is doing, and will do. There is thus a moral component to the message, whether it is accepted or rejected. God has spoken, and thus all should listen! One of the most profound expositions of this theme is in Jesus’ dialogue with the Pharisees after he heled the blind man (Jn 35:36-41). See the “Word of God,” p. 83 and “testimony,”pp. 79, 203. Eccl 1:8 Ears that hear and eyes that see— the Lord has made them both. Make the heart of this people calloused; make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.” Isa 30:21 Whether you turn to the right or to the left, your ears will hear a voice behind you, saying, “This is the way; walk in it.” Isa 32:3 Then the eyes of those who see will no longer be closed, and the ears of those who hear will listen. Isa 42:20 You have seen many things, but have paid no attention; your ears are open, but you hear nothing. Isa 55:3 Give ear and come to me; hear me, that your soul may live. I will make an everlasting covenant with you, my faithful love promised to David. Jer 5:21 Hear this, you foolish and senseless people, who have eyes but do not see, who have ears but do not hear: Jer 6:10 To whom can I speak and give warning? Who will listen to me? Their ears are closed so they cannot hear. The word of the Lord is offensive to them; they find no pleasure in it. Jer 9:20 Now, O women, hear the word of the Lord; open your ears to the words of his mouth. Teach your daughters how to wail; teach one another a lament. Jer 19:3 and say, ‘Hear the word of the Lord, O kings of Judah and people of Jerusalem. This is what the Lord Almighty, the God of Israel, says: Listen! I am going to bring a disaster on this place that will make the ears of everyone who hears of it tingle. Ezek 12:2 “Son of man, you are living among a rebellious people. They have eyes to see but do not see and ears to hear but do not hear, for they are a rebellious people. Ezek 40:4 The man said to me, “Son of man, look with your eyes and hear with your ears and pay attention to everything I am going to show you, for that is why you have been brought here. Tell the house of Israel everything you see.” Matt 11:15 He who has ears, let him hear. Matt 13:9 He who has ears, let him hear.” Matt 13:15 For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.’ Matt 13:16 But blessed are your eyes because they see, and your ears because they hear. Matt 13:43 Then the righteous will shine like the sun in the kingdom of their Father. He who has ears, let him hear. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 118 Mark 4:9 Then Jesus said, “He who has ears to hear, let him hear.” Mark 4:23 If anyone has ears to hear, let him hear.” Mark 8:18 Do you have eyes but fail to see, and ears but fail to hear? And don’t you remember? Luke 8:8 Still other seed fell on good soil. It came up and yielded a crop, a hundred times more than was sown.” When he said this, he called out, “He who has ears to hear, let him hear.” Luke 14:35 It is fit neither for the soil nor for the manure pile; it is thrown out. “He who has ears to hear, let him hear.” Jn 35:36-41 Jesus heard that they had thrown him out, and when he found him, he said, “Do you believe in the Son of Man?” 36 “Who is he, sir?” the man asked. “Tell me so that I may believe in him.” 37 Jesus said, “You have now seen him; in fact, he is the one speaking with you.” 38 Then the man said, “Lord, I believe,” and he worshiped him. 39 Jesus said, “For judgment I have come into this world, so that the blind will see and those who see will become blind.” 40 Some Pharisees who were with him heard him say this and asked, “What? Are we blind too?” 41 Jesus said, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains. Acts 28:27 For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them.’ Rom 11:8 as it is written: “God gave them a spirit of stupor, eyes so that they could not see and ears so that they could not hear, to this very day.” 1 Cor 12:17 If the whole body were an eye, where would the sense of hearing be? If the whole body were an ear, where would the sense of smell be? 2 Tim 4:3 For the time will come when men will not put up with sound doctrine. Instead, to suit their own desires, they will gather around them a great number of teachers to say what their itching ears want to hear. Rev 2:7 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God. Rev 2:11 He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt at all by the second death. Rev 2:17 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it. Rev 2:29 He who has an ear, let him hear what the Spirit says to the churches. Rev 3:6He who has an ear, let him hear what the Spirit says to the churches. Rev 3:13 He who has an ear, let him hear what the Spirit says to the churches. Rev 3:22 He who has an ear, let him hear what the Spirit says to the churches.” Rev 13:9 He who has an ear, let him hear. Rev 22:17 The Spirit and the bride say, “Come!” And let him who hears say, “Come!” Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life. Tree of life, Paradise, overcome(2:7) – (corresponds with the Book of Life in 3:5, p. 125; see Rev 14:2; ). Restoration of God’s presence “in the garden,” redemption/life restored. “The Bible begins and ends in Paradise.” This priority motif firmly roots the Revelation of John in the pre-fall Edenic creation-ordinances, the promises of God, and the paradisal life God created for humanity. The hope of redemption relates to the promise of life represented by the tree of life from which Adam and Even were barred after their rebellion. The promise of being free to again eat of the tree of life is the exclusive result of what Christ has accomplished towards our redemption.143 Gen 2:9 And the Lord God made all kinds of trees grow out of the ground—trees that were pleasing to the eye and good for food. In the middle of the garden were the tree of life and the tree of the knowledge of good and evil. Gen 3:22 And the Lord God said, “The man has now become like one of us, knowing good and evil. He must not be allowed to reach out his hand and take also from the tree of life and eat, and live forever.” Gen 3:24 After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life. Prov 3:18 She is a tree of life to those who embrace her; those who lay hold of her will be blessed. Prov 11:30 The fruit of the righteous is a tree of life, and he who wins souls is wise. Prov 13:12 Hope deferred makes the heart sick, but a longing fulfilled is a tree of life. Prov 15:4 The tongue that brings healing is a tree of life, but a deceitful tongue crushes the spirit. Rev 2:7 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God. Rev 22:2 down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. 143 Beale sees the “witness” motif here (The Temple, pp. 131, 326). Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 119 Rev 22:14 “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. Rev 22:19 And if anyone takes words away from this book of prophecy, God will take away from him his share in the tree of life and in the holy city, which are described in this book. Those who eat of the Tree of Life will overcome (lkoy", kati,scuon) – To overcome is the ultimate goal of redemption. The life in Paradise will be one that is forever sustained by the Tree of Life. This is final overcoming-victory. Though the theme of victory is very frequent in the OT, the majority of English translations for “overcome” are found in the NT: Jeremiah 1:19 They will fight against you but will not overcome you, for I am with you and will rescue you,” declares the Lord. Matt 16:18 And I tell you that you are Peter, and on this rock I will build my church, and the gates of Hades will not overcome it. Lu 10:19 I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. Jn 5:24-25 I tell you the truth, whoever hears my word and believes him who sent me has eternal life and will not be condemned; he has crossed over from death to life. 25 I tell you the truth, a time is coming and has now come when the dead will hear the voice of the Son of God and those who hear will live. Jn 16:33 “I have told you these things, so that in me you may have peace. In this world you will have trouble. But take heart! I have overcome the world.” Rom 12:21 Do not be overcome by evil, but overcome evil with good. 1 Jn 2:13 I write to you, fathers, because you have known him who is from the beginning. I write to you, young men, because you have overcome the evil one. 1 Jn 4:4 You, dear children, are from God and have overcome them, because the one who is in you is greater than the one who is in the world. 1 Jn 5:4 for everyone born of God overcomes the world. This is the victory that has overcome the world, even our faith. 1 Jn 5:5 Who is it that overcomes the world? Only he who believes that Jesus is the Son of God. “Overcome” in Revelation: Rev 2:7 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give the right to eat from the tree of life, which is in the paradise of God. Rev 2:11 He who has an ear, let him hear what the Spirit says to the churches. He who overcomes will not be hurt at all by the second death. Rev 2:17 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it. Rev 2:26 To him who overcomes and does my will to the end, I will give authority over the nations— Rev 3:5 He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels. Rev 3:12 Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name. Rev 3:21 To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne. Rev 17:14 They will make war against the Lamb, but the Lamb will overcome them because he is Lord of lords and King of kings—and with him will be his called, chosen and faithful followers.” Rev 21:7 He who overcomes will inherit all this, and I will be his God and he will be my son. First and Last (2:8) – see “He who is, was, and is to come,” I am,” pp. 87, 92, 88. Afflictions (tribulations) (2:9; cf. 1:9; 3:10) – see pp. 22, 20. Ten days (2:10) – see the test of Daniel in Dan 1:12, 14 – Persecution and deliverance, eternal life. Cf. Gen 24:55; 1 Sam 25:38; 2 Chron 36:9; Neh 5:18; Jer 42:7; Dan 1:12, 14, 15; Acts 25:6. Crown of life (2:10) – crowns have a number of significant meanings in the Bible Ps 103:4 who redeems your life from the pit and crowns you with love and compassion, Prov 16:31 Gray hair is a crown of splendor; Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 120 it is attained by a righteous life. Rev 2:10 Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life. Rev 3:11 I am coming soon. Hold on to what you have, so that no one will take your crown. Rev 4:4 Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. Rev 4:10 the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne and say: Rev 6:2 I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest. Rev 9:7 The locusts looked like horses prepared for battle. On their heads they wore something like crowns of gold, and their faces resembled human faces. Rev 12:1 A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. Rev 12:3 Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on his heads. Rev 13:1 13 And the dragon stood on the shore of the sea. And I saw a beast coming out of the sea. He had ten horns and seven heads, with ten crowns on his horns, and on each head a blasphemous name. Rev 14:14 I looked, and there before me was a white cloud, and seated on the cloud was one “like a son of man” with a crown of gold on his head and a sharp sickle in his hand. Rev 19:12 His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. Ja 1:12 Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him. Ear to hear (2:11) – see 2:7, 17, p. 117. City (where Satan lives) (2:11): cities in the Bible feature centrally as symbols of both extreme evil and the extremes of God’s promises of blessings and eternity and the restoration of creation. The City of God versus the city of man is a central Biblical Theology theme in the entire Bible, but it must suffice for our purposes to note here the importance of the them in John’s Revelation (see further discussion of cities, pp. 186, and Babylon, pp. 220, 189, 245). See especially the article on “City” in the IVP Dictionary of Biblical Imagery, pp. 150-154. Cities in Revelation: Rev 2:13 I know where you live—where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city—where Satan lives. Rev 3:12 Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name. Rev 11:2 But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months. Rev 11:8 Their bodies will lie in the street of the great city, which is figuratively called Sodom and Egypt, where also their Lord was crucified. Rev 11:13 At that very hour there was a severe earthquake and a tenth of the city collapsed. Seven thousand people were killed in the earthquake, and the survivors were terrified and gave glory to the God of heaven. Rev 14:20 They were trampled in the winepress outside the city, and blood flowed out of the press, rising as high as the horses’ bridles for a distance of 1,600 stadia. Rev 16:19 The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Great and gave her the cup filled with the wine of the fury of his wrath. Rev 17:18 The woman you saw is the great city that rules over the kings of the earth.” Rev 18:10 Terrified at her torment, they will stand far off and cry: “ ‘Woe! Woe, O great city, O Babylon, city of power! In one hour your doom has come!’ Rev 18:16 and cry out: “ ‘Woe! Woe, O great city, dressed in fine linen, purple and scarlet, and glittering with gold, precious stones and pearls! Rev 18:18 When they see the smoke of her burning, they will exclaim, ‘Was there ever a city like this great city?’ Rev 18:19 They will throw dust on their heads, and with weeping and mourning cry out: “ ‘Woe! Woe, O great city, where all who had ships on the sea became rich through her wealth! In one hour she has been brought to ruin! Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 121 Rev 18:21 Then a mighty angel picked up a boulder the size of a large millstone and threw it into the sea, and said: “With such violence the great city of Babylon will be thrown down, never to be found again. Rev 20:9 They marched across the breadth of the earth and surrounded the camp of God’s people, the city he loves. But fire came down from heaven and devoured them. Rev 21:2 I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. Rev 21:10 And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God. Rev 21:14 The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb. Rev 21:15 The angel who talked with me had a measuring rod of gold to measure the city, its gates and its walls. Rev 21:16 The city was laid out like a square, as long as it was wide. He measured the city with the rod and found it to be 12,000 stadia in length, and as wide and high as it is long. Rev 21:18 The wall was made of jasper, and the city of pure gold, as pure as glass. Rev 21:19 The foundations of the city walls were decorated with every kind of precious stone. The first foundation was jasper, the second sapphire, the third chalcedony, the fourth emerald, Rev 21:21 The twelve gates were twelve pearls, each gate made of a single pearl. The great street of the city was of pure gold, like transparent glass. Rev 21:22 I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. Rev 21:23 The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. Rev 22:2 down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. Rev 22:3 No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. Rev 22:14 “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. Rev 22:19 And if anyone takes words away from this book of prophecy, God will take away from him his share in the tree of life and in the holy city, which are described in this book. Balaam, Balak (2:14) - Num 22-24; 31:8, 16 – Balaam (~['äl.Bi) (lb = l[b + [god] ~[) and Balak (ql'B' – “Devastator,” king of Moab) (and Nicolaitans, v. 15) here represent the ancient paganism (e.g., Canaanization and Baalism) that constantly threatened Israel (physical and spiritual adultery). It also refers to the judgment of God on idolaters for the sins of tolerance, polytheism, and (sexual) immorality. The sinister method of Balaam and Balak was to subvert the internal morals of the nation in order to destroy them. This OT allusion represents the seriousness of the infiltration of the church by false teachers, the conformity of the church to the pagan world. Is there any greater problem in our own midst than this today? The “Canaanization” (paganization) of the church is a perennial problem, yet John tells us that the harlotries of Babylon will be condemned and destroyed at the end. Mic 6:5 My people, remember what Balak king of Moab counseled and what Balaam son of Beor answered. Remember your journey from Shittim to Gilgal, that you may know the righteous acts of the LORD.” 2 Pet 2:15 They have left the straight way and wandered off to follow the way of Balaam son of Beor, who loved the wages of wickedness. Jude 11 Woe to them! They have taken the way of Cain; they have rushed for profit into Balaam’s error; they have been destroyed in Korah’s rebellion. Repent (2:16) – see 2:4 Let him hear (2:17; 29; cf. 2:7) – The OT prophetic tradition to hear the word of God is found many times in the Bible (see “Ears to hear,”p. 117). There is also the common OT negative motif of not hearing, hearing and forgetting, or being “dull with hearing” (Isa 6:10) Jer 5:21 Hear this, you foolish and senseless people, who have eyes but do not see, who have ears but do not hear: Mtt 13:15 For this people’s heart has become calloused; they hardly hear with their ears, and they have closed their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts and turn, and I would heal them. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 122 Hidden manna (2:17) - Ex 16:32-34; Jn 6:49-58 – Points forward to the great banquet in the kingdom of God (wedding feast of the Lamb, Mtt 22:2; 25:10; Rev 19:7, p. 254). Manna represents all the good blessings of God, pointing backward to Israel’s deliverance from Egypt and God’s sustaining Israel in the wilderness. It also recalls the rebellion of Israel in the wilderness. In essence, manna serves as a very important symbol of God’s character (Ex 16:31, 32, 33, 34, 35; Num 11:6, 7, 9; Deut 8:16; Jn 6:31, 49). Deut 8:3 He humbled you, causing you to hunger and then feeding you with manna, which neither you nor your fathers had known, to teach you that man does not live on bread alone but on every word that comes from the mouth of the LORD. Josh 5:12 The manna stopped the day after they ate this food from the land; there was no longer any manna for the Israelites, but that year they ate of the produce of Canaan. Neh 9:20 You gave your good Spirit to instruct them. You did not withhold your manna from their mouths, and you gave them water for their thirst. Ps 78:24 he rained down manna for the people to eat, he gave them the grain of heaven. Jn 6:58 This is the bread that came down from heaven. Your forefathers ate manna and died, but he who feeds on this bread will live forever.” Heb 9:4 which had the golden altar of incense and the gold-covered ark of the covenant. This ark contained the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant. Eyes of fire, feet, voice (2:18) – see 1:14. The Son of God declares that these are his words. The word of God speaks the words of God (see word of God, 1:2, p. 83). Also, the word of God is referred to in “let him hear” (2:17). New name (2:17) – cf. 3:12, 17, p. 128 – Redeemed will be justified, cleansed, and given a name which allows access into the Kingdom of God and the great Wedding Feast of the Lamb. Our new name is what declares who and what we are (in essence), and thus is extremely important with regard to our identity in and with Christ (cf. Rev 19:13 – the name of Rider is unknown, yet he is the Word of God). We have a new name in Christ that is represented by the whiteness of innocence.144 Newness in the Bible represents what God is doing towards our redemption: new heart, new nature, new covenant, new heavens and new earth, new and living way, new mercies, new things, new song, new life, all things new. See “new” in Revelation below. See “unknown Name,” 19:12. Gen 17:5 No longer will you be called Abram; your name will be Abraham, for I have made you a father of many nations. Isa 62:2 The nations will see your righteousness, and all kings your glory; you will be called by a new name that the mouth of the LORD will bestow. Isa 56:5 to them I will give within my temple and its walls a memorial and a name better than sons and daughters; I will give them an everlasting name that will not be cut off. Isa 65:15 You will leave your name to my chosen ones as a curse; the Sovereign LORD will put you to death, but to his servants he will give another name. Rev 3:12 Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name. New in Revelation (see “new creation,” p. 52) Rev 2:17 He who has an ear, let him hear what the Spirit says to the churches. To him who overcomes, I will give some of the hidden manna. I will also give him a white stone with a new name written on it, known only to him who receives it. Rev 3:12 Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name. Rev 5:9 And they sang a new song: “You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation. Rev 14:3 And they sang a new song before the throne and before the four living creatures and the elders. No one could learn the song except the 144,000 who had been redeemed from the earth. Some suggest the white stone is a kind of entrance ticket into the heavenly banquet. Others suggest it refers to the juror’s practice of voting with white stones for innocence and black stones for guilt. 144 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 123 Rev 21:1 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. Rev 21:2 I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. Rev 21:5 He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.” Jezebel (2:20-25) – Neh 6:14; Ezek 13:17-19; 1 Kings 16:31; 18:19; 19:2; 21:25; 2 Ki 9:22 – God’s kingdom versus the kingdom of man: judgment on idolatry in the church. See the story of Elijah versus Ahab and Jezebel. This name functions like Balaam’s name (2:14) as a declaration against the infiltration of the church by idolaters and sexual immorality. Toleration of such sin is also a moral/spiritual problem, for its idolatry involves both spiritual and physical adultery. The “Jezebel” in the congregation may have been a woman acting like the OT Jezebel in encouraging idolatry, witchcraft, and immorality (harlotry). Searches hearts and minds (2:23) – a reference to God’s omniscience that was common in ancient Jewish literature, correlated with a central theme in the OT and NT that the heart and mind must be in accord with God’s word and law. The internalization of the law of God by the Spirit of God is the goal of redemption. The heart is the heart of the matter; it is both the problem and the solution. The heart appears at least 800x in the Bible. The idea of God searching the heart is sobering, and here is seen as the role of Jesus himself, as God. 1 Sam 16:7 But the Lord said to Samuel, “Do not consider his appearance or his height, for I have rejected him. The Lord does not look at the things man looks at. Man looks at the outward appearance, but the Lord looks at the heart.” Jer 17:10 “I the Lord search the heart and examine the mind, to reward a man according to his conduct, according to what his deeds deserve.” Jer 20:12 O Lord Almighty, you who examine the righteous and probe the heart and mind, let me see your vengeance upon them, for to you I have committed my cause. Ps 7:9 O righteous God, who searches minds and hearts, bring to an end the violence of the wicked and make the righteous secure. Prov 24:12 If you say, “But we knew nothing about this,” does not he who weighs the heart perceive it? Does not he who guards your life know it? Will he not repay each person according to what he has done? Rom 8:27 And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes for the saints in accordance with God’s will. Rom 2:29 No, a man is a Jew if he is one inwardly; and circumcision is circumcision of the heart, by the Spirit, not by the written code. Such a man’s praise is not from men, but from God. Rom 8:7 the sinful mind is hostile to God. It does not submit to God’s law, nor can it do so. 1 Thess 2:4 On the contrary, we speak as men approved by God to be entrusted with the gospel. We are not trying to please men but God, who tests our hearts. Overcome (2:26) – see 2:7, p. 118. Iron scepter/rod of iron (2:27; 12:5[p. 197]; 19:15) – Ps 2:8-9 – A picture of redemption through the kingly Messiah, as well as God’s judgment and the ultimate extension of the Kingdom of God. The kingdom of God will consume/subsume all the kingdoms of man. The Messiah as king will hold the power of God in his scepter, his rule will be victorious over all his enemies. Jewish understanding of this psalm was Messianic. Gen 49:10 The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his. Ps 2:9 You will rule them with an iron scepter; you will dash them to pieces like pottery.” Rev 12:5 She gave birth to a son, a male child, who will rule all the nations with an iron scepter. And her child was snatched up to God and to his throne. Rev 19:15 Out of his mouth comes a sharp sword with which to strike down the nations. “He will rule them with an iron scepter.” He treads the winepress of the fury of the wrath of God Almighty. Rev 19:16 On his robe and on his thigh he has this name written: KING OF KINGS AND LORD OF LORDS. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 124 Pottery dashed (2:27) – In the OT, the Potter was God himself, and he could mold or destroy the pot (his people) as he willed according to his holy character. Here, it is Jesus who gives the power and authority to dash the pottery to pieces. Ps 2:9 You will rule them with an iron scepter you will dash them to pieces like pottery. Ps 31:12 I am forgotten by them as though I were dead; I have become like broken pottery. Isa 30:14 It will break in pieces like pottery, shattered so mercilessly that among its pieces not a fragment will be found for taking coals from a hearth or scooping water out of a cistern.” Jer 25:34 Weep and wail, you shepherds; roll in the dust, you leaders of the flock. For your time to be slaughtered has come; you will fall and be shattered like fine pottery. Rom 9:21 Does not the potter have the right to make out of the same lump of clay some pottery for noble purposes and some for common use? Rev 2:27 He will rule them with an iron scepter; he will dash them to pieces like pottery’ – just as I have received authority from my Father. Morning star (2:28) – see pp. 101. Venus, the star of victory. Christ rules over even the stars (that were thought in the ancient world to control human life). See Balaam’s prophecy in Num 24:14-20 of the rising star of the Messiah who would rule and have dominion (as the Last Adam). Balaam’s prophecy is ironically fulfilled here in a context which also condemns him (Rev 2:14). Job 38:7 while the morning stars sang together and all the angels shouted for joy? Cf. Isa 14:12 How you have fallen from heaven, O morning star, son of the dawn! You have been cast down to the earth, you who once laid low the nations! 2 Pet 1:19 And we have the word of the prophets made more certain, and you will do well to pay attention to it, as to a light shining in a dark place, until the day dawns and the morning star rises in your hearts. Rev 2:28 I will also give him the morning star. Rev 22:16 “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star.” 2. OT background: Rev 3 Seven spirits (3:1) - see note on 1:4 (1:16, 20) - Zech 3:9, 4:10 – The Kingdom of God and his complete presence (seven spirits) is extended through the church. See sevens, pp. 28, 86, 85, 87, 101. Like a thief (3:3) – see 16:15 Soiled clothes (3:4) - Zech 3:3 – Worshipping priests in the OT were forbidden to wear soiled clothing, as were the worshippers of many ancient religious cults (cf. Ex 28). Unrighteousness is clothed in righteousness, mortality in immortality. Redemption is pictured here in the unblemished bride. Clothing is so central in the Bible that “It is no exaggeration to say that one can trace out the whole outline of biblical theology and salvation history through the motif of clothing.” 145 Beginning with Adam and Eve being clothed and ending in the Revelation with the saints clothed in clean, white linen (19:8), the motif covers all biblical history and relates to countless other motifs. 2 Cor 5:4 For while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed with our heavenly dwelling, so that what is mortal may be swallowed up by life. Dressed in white – (3:4; cf. 1:14) in Dan 7:9 the Ancient One is dressed in white; in Mtt 17:2 Jesus is transfigured in white; in contrast to the soiled clothes, the righteous are dressed in white; “white” is found 15x in Revelation and appears 50x in Bible. Beale says this pictures the purification of the end-time tribulation in Dan 11-12.146 White contrasts with darkness in the Bible, not the color black. See also robes in OT. See “white robes,” p. 164 and “white” texts p. 99. Dan 7:9 As I looked, “thrones were set in place, 145 146 Dictionary of Biblical Imagery, p. 318. Beale, CNOT, p. 1096. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 125 and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze. Mk 16:5 As they entered the tomb, they saw a young man dressed in a white robe sitting on the right side, and they were alarmed. Acts 1:10 They were looking intently up into the sky as he was going, when suddenly two men dressed in white stood beside them. Rev 3:4 Yet you have a few people in Sardis who have not soiled their clothes. They will walk with me, dressed in white, for they are worthy. Rev 3:5 He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels. Rev 4:4 Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. Rev 7:9 After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. Rev 7:13 Then one of the elders asked me, “These in white robes—who are they, and where did they come from?” Rev 7:14 I answered, “Sir, you know.” And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. Book of life (3:5; 13:8[p. 213]; 20:12) – The redemption of God’s people and creation is complete when his people are preserved until the kingdom is consummated and the great judgment is accomplished. The only proper residents of ancient cities were those whose names were in the official name lists. Likewise, no one will be able to enter the kingdom whose name is not (figuratively) listed (through Christ) on the name list. The line of the promise and the people of the promise. The book of life corresponds with the tree of life (p. 118; see “river of life,” p. 283). The promises of redemption are promises of life. The theme of life in the Bible is so pervasive it is impossible to emphasize, but central to this theme is that life is from God alone. Contrarily, death is the result of angelic and human sin. See “Tree of Life,” p. 118. Ex 32:32-33 But now, please forgive their sin—but if not, then blot me out of the book you have written.” 33 The LORD replied to Moses, “Whoever has sinned against me I will blot out of my book . Ps 69:28 May they be blotted out of the book of life and not be listed with the righteous. Dan 12:1-2 At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered. 2 Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt. Dan 7:10 A river of fire was flowing, coming out from before him. Thousands upon thousands attended him; ten thousand times ten thousand stood before him. The court was seated, and the books were opened. Phil 4:3 Yes, and I ask you, loyal yokefellow, help these women who have contended at my side in the cause of the gospel, along with Clement and the rest of my fellow workers, whose names are in the book of life. Rev 3:5 He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels. Rev 13:8 All inhabitants of the earth will worship the beast—all whose names have not been written in the book of life belonging to the Lamb that was slain from the creation of the world. Rev 17:8 The beast, which you saw, once was, now is not, and will come up out of the Abyss and go to his destruction. The inhabitants of the earth whose names have not been written in the book of life from the creation of the world will be astonished when they see the beast, because he once was, now is not, and yet will come. Rev 20:12 And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. Rev 20:15 If anyone’s name was not found written in the book of life, he was thrown into the lake of fire. Rev 21:27 Nothing impure will ever enter it, nor will anyone who does what is shameful or deceitful, but only those whose names are written in the Lamb’s book of life. Key of David (3:7) – The kingly line of promise in David is complete in Christ who is the Messiah. Jesus is claiming here to be the fulfillment of the One described in Isaiah 22 who would have absolute authority in the house of David. The redemption Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 126 of God, the door to his kingdom, is opened only by the Messiah. The allusion to shut doors maybe a hint that the synagogues had become closed doors to the Jewish Christians, but that John’s vision of heaven opening was to encourage Christians that they now had access to the kingdom of God itself. Whereas, those who had denied Christ of the “synagogue of Satan” (3:9), would now be excluded from the promises of the kingdom. True Israel versus false Israel: all true believers were now Israel (God’s people), whereas all who denied Jesus as Messiah were not Israel (or, the people of God). Isa 9:6-7 For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this. Isa 22:22 I will place on his shoulder the key to the house of David; what he opens no one can shut, and what he shuts no one can open. Mtt 16:19 I will give you the keys of the kingdom of heaven; whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Fall down at your feet (3:9; cf. 1:17 above) – The covenant-promise in Isaiah, “then you will know,” and the final deliverance/redemption of God’s people. This is fulfilled in the Gentile church that has now come to acknowledge God in Christ (Is 43:4). There is judgment on enemies and mercy on God’s people, for they will bow down to God’s people: Isa 60:11, 14, Ps 72:10-11). Isa 45:14 This is what the Lord says: “The products of Egypt and the merchandise of Cush, and those tall Sabeans— they will come over to you and will be yours; they will trudge behind you, coming over to you in chains. They will bow down before you and plead with you, saying, ‘Surely God is with you, and there is no other; there is no other god.’ ” Isa 43:4 Since you are precious and honored in my sight, and because I love you, I will give men in exchange for you, and people in exchange for your life. Isa 49:23 Kings will be your foster fathers, and their queens your nursing mothers. They will bow down before you with their faces to the ground; they will lick the dust at your feet. Then you will know that I am the Lord; those who hope in me will not be disappointed.” Isa 60:11 Your gates will always stand open, they will never be shut, day or night, so that men may bring you the wealth of the nations— their kings led in triumphal procession. Isa 60:14 The sons of your oppressors will come bowing before you; all who despise you will bow down at your feet and will call you the City of the LORD, Zion of the Holy One of Israel. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 127 Ps 72:10-11 The kings of Tarshish and of distant shores will bring tribute to him; the kings of Sheba and Seba will present him gifts. 11 All kings will bow down to him and all nations will serve him. Prov 14:19 Evil men will bow down in the presence of the good, and the wicked at the gates of the righteous. In contrast to what will happen to the enemies of God’s people, God will love his people (Rev 3:9): Mal 1:2 “I have loved you,” says the LORD. “But you ask, ‘How have you loved us?’ “Was not Esau Jacob’s brother?” the LORD says. “Yet I have loved Jacob, Endure Trials (3:10) – see “tribulation,” pp. 22, 20. Crown (3:11; 2:10) – a common OT motif regarding the kingship in Israel that corresponds to the spiritual theme of the crown of the righteous who are redeemed and made in God’s image. The kingly role of Adam and Israel is completed in the Messiah who would is crowned King of kings. The kingdom of God advances through the King of kings, and the kingdom of Satan collapses. See “crown of life,” p. 119. See Kingdom (11:15), pp. 89, 243, and “throne of God,” pp. 131, 87. Ps 8:5 You made him a little lower than the heavenly beings and crowned him with glory and honor. Ps 149:4 For the Lord takes delight in his people; he crowns the humble with salvation. Ps 132:18 I will clothe his enemies with shame, but the crown on his head will be resplendent.” Prov 10:6 Blessings crown the head of the righteous, but violence overwhelms the mouth of the wicked. Isa 28:5 In that day the Lord Almighty will be a glorious crown, a beautiful wreath for the remnant of his people. Isa 35:10 and the ransomed of the Lord will return. They will enter Zion with singing; everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away. Isa 35:10 and the ransomed of the Lord will return. They will enter Zion with singing; everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away. Zech 9:16 The Lord their God will save them on that day as the flock of his people. They will sparkle in his land like jewels in a crown. Mk 15:17 They put a purple robe on him, then twisted together a crown of thorns and set it on him. 2 Tim 4:8 Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day—and not only to me, but also to all who have longed for his appearing. Jam 1:12 Blessed is the man who perseveres under trial, because when he has stood the test, he will receive the crown of life that God has promised to those who love him. Rev 2:10 Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life. Rev 3:11 I am coming soon. Hold on to what you have, so that no one will take your crown. Rev 4:4 Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. Rev 4:10 the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne and say: Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 128 Rev 6:2 I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest. Rev 9:7 The locusts looked like horses prepared for battle. On their heads they wore something like crowns of gold, and their faces resembled human faces. Rev 12:1 A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. Rev 12:3 3 Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on his heads. Rev 19:12 12 His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. Rev 13:1 And the dragon stood on the shore of the sea. And I saw a beast coming out of the sea. He had ten horns and seven heads, with ten crowns on his horns, and on each head a blasphemous name. Rev 14:14 I looked, and there before me was a white cloud, and seated on the cloud was one “like a son of man” with a crown of gold on his head and a sharp sickle in his hand. Pillar in temple (3:12) – write on him the name (“name,” p. 122) – When redemption is accomplished, God’s people have a secure place forever in God’s presence, in his kingdom. God’s people are now the temple of God, which was long foreshadowed, fore-pictured, in the symbolism of the tabernacle/temple sanctuary. Ex 24:4 Moses then wrote down everything the LORD had said. He got up early the next morning and built an altar at the foot of the mountain and set up twelve stone pillars representing the twelve tribes of Israel. Isa 56:5 to them I will give within my temple and its walls a memorial and a name better than sons and daughters; I will give them an everlasting name that will not be cut off. Gal 2:9 James, Peter and John, those reputed to be pillars, gave me and Barnabas the right hand of fellowship when they recognized the grace given to me. They agreed that we should go to the Gentiles, and they to the Jews. New Jerusalem (City of God) (3:12; 21:2, 11[p. 280]) – Jerusalem, the center of OT redemptive history, was the place where the presence of YHWH is restored in the provisional Temple until the time of the Messiah when the Presence is extended to the Church through the entire world. Its significance cannot be overstated; the name itself (not including many allusions/references to the city) appears 763x in the Bible (cf. Abraham and Jacob, Zion, Temple and crucifixation in Jerusalem). The City of God versus the city of man: see city texts, p. 120 and discussion of cities, pp. 186, and Babylon, pp. 220, 189, 245). See especially the article on “City” in the IVP Dictionary of Biblical Imagery, pp. 150-154. See “new creation,” p. 52. Ps135:21 Praise be to the Lord from Zion, to him who dwells in Jerusalem. Ps 147:2 The Lord builds up Jerusalem; he gathers the exiles of Israel. Isa 37:32 For out of Jerusalem will come a remnant, and out of Mount Zion a band of survivors. The zeal of the Lord Almighty will accomplish this. Joel 3:17 Then you will know that I, the Lord your God, dwell in Zion, my holy hill. Jerusalem will be holy; never again will foreigners invade her. Zech 14:21 Every pot in Jerusalem and Judah will be holy to the Lord Almighty, and all who come to sacrifice will take some of the pots and cook in them. And on that day there will no longer be a Canaanite in the house of the Lord Almighty. Gal 4:26 But the Jerusalem that is above is free, and she is our mother. Heb 12:22 But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, Rev 3:12 Him who overcomes I will make a pillar in the temple of my God. Never again will he leave it. I will write on him the name of my God and the name of the city of my God, the new Jerusalem, which is coming down out of heaven from my God; and I will also write on him my new name. Rev 21:2 I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. Rev 21:10 And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God. See also Ezekiel 48:35 (NIV) The distance all around will be 18,000 cubits. And the name of the city from that time on will be: the Lord is there. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 129 New name (3:12) cf. 2:17, “name,” p. 122 – Redeemed will be justified, cleansed, and given a name which allows access into the Kingdom of God and the great Wedding Feast of the Lamb. The everlasting name fulfills the line of promise. The Name of Jesus is the Word of God; a name that endures forever. The name of God is written on the pillar of the righteous. See “new creation,” p. 52. The Amen, faithful and true witness (3:14; 1:5-6; 19:11) – see “testimony,” p. 79 and “faithful witness,” in 1:5 (pp. 88, 260). The Amen of God is seen in Isa 65:16. This expression in the NT “The Amen” (o` VAmh,n) relates to the “God of Truth” in the OT (!mE+a' yheäl{aBeI) (as found in the LXX - to.n qeo.n to.n avlhqino,n).. The motif of a truthful witness and one who can be trusted to testify is found throughout redemptive history, most pervasively in the Law. We also saw this in the theme of the validation-criteria to test the prophets, p. 79. The idea of a true witness also has Messianic overtones in some OT passages. The One who is a true witness is the one who testifies/witnesses to the word of God, the gospel (see the “word of God,” pp. 79, 83, 88, 129, 179, 203, 260, 243). See “name of God” (1:8; 1:4; 4:8), p. 116.147 A key OT allusion to Isaiah 43:10-12 is found here in the motif of a witness to the new creation, as referring particularly to his resurrection from the dead. Isa 43:10 “You are my witnesses,” declares the Lord, “and my servant whom I have chosen, so that you may know and believe me and understand that I am he.” Before me no god was formed, nor will there be one after me. Isa 55:4 See, I have made him a witness to the peoples, a leader and commander of the peoples. Isa 65:16 Whoever invokes a blessing in the land will do so by the God of truth; he who takes an oath in the land will swear by the God of truth. For the past troubles will be forgotten and hidden from my eyes. Josh 24:27 “See!” he said to all the people. “This stone will be a witness against us. It has heard all the words the Lord has said to us. It will be a witness against you if you are untrue to your God.” Jer 42:5 Then they said to Jeremiah, “May the Lord be a true and faithful witness against us if we do not act in accordance with everything the Lord your God sends you to tell us. Prov 12:17 A truthful witness gives honest testimony, but a false witness tells lies. Prov 14:25 A truthful witness saves lives, but a false witness is deceitful. 2 Cor 1:20 For no matter how many promises God has made, they are “Yes” in Christ. And so through him the “Amen” is spoken by us to the glory of God. (o. avmh.n tw/| qew/|) 2 Tim 2:2 And the things you have heard me say in the presence of many witnesses entrust to reliable men who will also be qualified to teach others. Heb 12:1 Therefore, since we are surrounded by such a great cloud of witnesses, let us throw off everything that hinders and the sin that so easily entangles, and let us run with perseverance the race marked out for us. Rev 1:5 and from Jesus Christ, who is the faithful witness, the firstborn from the dead, and the ruler of the kings of the earth. To him who loves us and has freed us from our sins by his blood, Rev 2:13 I know where you live—where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city—where Satan lives. Rev 3:14 To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. Rev 11:3 And I will give power to my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth. Rev 19:11 I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war. “Amen” in Revelation Rev 1:6 and has made us to be a kingdom and priests to serve his God and Father—to him be glory and power for ever and ever! Amen. Rev 1:7 Look, he is coming with the clouds, See Beale, Revelation (NIGTC), pp. 298-301. He suggests that the primary source for the Rev 3:14 “amen” is Isaiah 65:16, since “amen” is a Semitic equivalent to “faithful” and “true”. 147 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 130 and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen. Rev 3:14 To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. Rev 5:14 The four living creatures said, “Amen,” and the elders fell down and worshiped. Rev 7:12 saying: “Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!” Rev 19:4 The twenty-four elders and the four living creatures fell down and worshiped God, who was seated on the throne. And they cried: “Amen, Hallelujah!” Rev 22:20 He who testifies to these things says, “Yes, I am coming soon.” Amen. Come, Lord Jesus. Rev 22:21 The grace of the Lord Jesus be with God’s people. Amen. “The point of saying that God is a ‘witness’ . . . is to emphasize the witness to God’s past acts of redemption as new creations as the basis for his future acts of redemption as an escalated new creation. God has been a witness to his past acts of creating the cosmos and of creating Israel as a nation at the exodus, and he will be a witness yet again to another creation.”148 Ruler of God’s creation (3:14; cf. 1:5) – The One who is the “Beginning, Ruler, authority of creation” (h` avrch. th/j kti,sewj) is God the Creator. He is the “firstborn”: Col 1:15 – He is the image of the invisible God, the firstborn over all creation (see p. 88). Christ begins this word to the church of Laodicea with this affirmation of his Deity in creation, and he ends it with his affirmation of his Deity in Redemption (v. 21). See “lord of all the earth” in Rev 11:4, p. 184. See “firstborn,” p. 88. See 1:5 and Beale’s interpretation of Christ’s rule as the “firstborn” and the “beginning of the creation of God” refer “not to the original creation but to his ministry, death, and resurrection.”149 “The conclusion that the title “beginning of the creation of God” in 3:14 is an interpretative development of ‘firstborn of the dead’ from 1:5 is confirmed by the observation that αρχη (beginning) and πρωτοτοχος (firstborn) are generally related in meaning especially and especially are used together almost synonymously in Col. 1:18b (αρχη, πρωτότοχος εχ των νεχρων)of Christ’s sovereign position in the new age , as a result of the resurrection.”150 Rich (3:17) – Hos 12:8 – Prophetic warning against prideful boasting that claims personal success is due to personal savvy and skill with no acknowledgment of God. Deut 8:17-20 You may say to yourself, “My power and the strength of my hands have produced this wealth for me.” 18 But remember the LORD your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your forefathers, as it is today. 19 If you ever forget the LORD your God and follow other gods and worship and bow down to them, I testify against you today that you will surely be destroyed. 20 Like the nations the LORD destroyed before you, so you will be destroyed for not obeying the LORD your God. This was an intolerable attitude for God’s people at Laodicea. Potential judgment would be coming as a result. Gold refined in the fire (3:18) – though the motif of refined gold appears in a number of OT contexts, one of the most interesting Messianic passages, that also contains the covenant-promise, is Zech 13:7-9 “Awake, O sword, against my shepherd, against the man who is close to me!” declares the Lord Almighty. “Strike the shepherd, and the sheep will be scattered, and I will turn my hand against the little ones. 8 In the whole land,” declares the Lord, “two-thirds will be struck down and perish; yet one-third will be left in it. 9 This third I will bring into the fire; I will refine them like silver Beale, Revelation, (NIGTC), p. 300. Beale, Revelation, (NIGTC), p. 298. 150 Beale, Revelation, (NIGTC), p. 298. 148 149 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 131 and test them like gold. They will call on my name and I will answer them; I will say, ‘They are my people,’ and they will say, ‘The Lord is our God.’ ” I am (3:20) – see p. 87. Overcome (3:21) – see p. 118. Throne of God (3:21; 20:4-6; Mtt 19:28; 2 Ti 2:12) – See 1:4, “throne of God,” p. 87. The Messiah-King sits on the throne of God (evka,qisa meta. tou/ patro,j mou evn tw/| qro,nw| auvtou). Interestingly, Jesus is said to sit on the throne with his Father. The motif of God’s throne is pervasive in the OT (apx 135x), and is carried into many NT texts (apx 61). The importance of the Kingdom of God in relation to this motif hardly needs stating, but it also relates to the sanctuary of Israel and its microcosmic representation of the enthroned God in Heaven. Much historical critical interpretation assumes that Israel believed YHWH was enthroned in the sanctuary, but this completely undermines the iconography of the Most Holy Place that reveals God as immanently and transcendently present simultaneously, and very importantly that YHWH is not contained (sitting “enthroned” on the Ark) within the sanctuary. See “crown” (3:1), p. 119. Ps 45:6 Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. Ps 47:8 8 God reigns over the nations; God is seated on his holy throne. Isa 63:15 Look down from heaven and see from your lofty throne, holy and glorious. Jer 14:21 For the sake of your name do not despise us; do not dishonor your glorious throne. Dan 7:9 As I looked, “thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze. Ezek 1:26 Above the expanse over their heads was what looked like a throne of sapphire, and high above on the throne was a figure like that of a man. Mtt 5:34 34 But I tell you, Do not swear at all: either by heaven, for it is God’s throne; Heb 12:2 2 Let us fix our eyes on Jesus, the author and perfecter of our faith, who for the joy set before him endured the cross, scorning its shame, and sat down at the right hand of the throne of God. The centrality of the throne motif in Rev: Rev 1:4 John, to the seven churches in the province of Asia: Grace and peace to you from him who is, and who was, and who is to come, and from the seven spirits before his throne, Rev 2:13 13 I know where you live—where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city—where Satan lives. Rev 3:21 21 To him who overcomes, I will give the right to sit with me on my throne, just as I overcame and sat down with my Father on his throne. Rev 4:2 2 At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it. Rev 4:3 3 And the one who sat there had the appearance of jasper and carnelian. A rainbow, resembling an emerald, encircled the throne. Rev 4:4 4 Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. Rev 4:5 5 From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God. Rev 4:6 6 Also before the throne there was what looked like a sea of glass, clear as crystal. In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. Rev 4:9 9 Whenever the living creatures give glory, honor and thanks to him who sits on the throne and who lives for ever and ever, Rev 4:10 10 the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne and say: Rev 5:1 Then I saw in the right hand of him who sat on the throne a scroll with writing on both sides and sealed with seven seals. Rev 5:6 6 Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders. He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. Rev 5:7 7 He came and took the scroll from the right hand of him who sat on the throne. Rev 5:11 11 Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders. Rev 5:13 13 Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: “To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 132 Rev 6:16 16 They called to the mountains and the rocks, “Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! Rev 7:9 After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. Rev 7:10 10 And they cried out in a loud voice: “Salvation belongs to our God, who sits on the throne, and to the Lamb.” Rev 7:11 11 All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped God, Rev 7:15 15 Therefore, “they are before the throne of God and serve him day and night in his temple; and he who sits on the throne will spread his tent over them. Rev 7:17 17 For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes.” Rev 8:3 3 Another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, with the prayers of all the saints, on the golden altar before the throne. Rev 11:16 16 And the twenty-four elders, who were seated on their thrones before God, fell on their faces and worshiped God, Rev 12:5 5 She gave birth to a son, a male child, who will rule all the nations with an iron scepter. And her child was snatched up to God and to his throne. Rev 13:2 2 The beast I saw resembled a leopard, but had feet like those of a bear and a mouth like that of a lion. The dragon gave the beast his power and his throne and great authority. Rev 14:3 3 And they sang a new song before the throne and before the four living creatures and the elders. No one could learn the song except the 144,000 who had been redeemed from the earth. Rev 16:10 10 The fifth angel poured out his bowl on the throne of the beast, and his kingdom was plunged into darkness. Men gnawed their tongues in agony Rev 16:17 17 The seventh angel poured out his bowl into the air, and out of the temple came a loud voice from the throne, saying, “It is done!” Rev 19:4 4 The twenty-four elders and the four living creatures fell down and worshiped God, who was seated on the throne. And they cried: “Amen, Hallelujah!” Rev 19:5 5 Then a voice came from the throne, saying: “Praise our God, all you his servants, you who fear him, both small and great!” Rev 20:4 4 I saw thrones on which were seated those who had been given authority to judge. And I saw the souls of those who had been beheaded because of their testimony for Jesus and because of the word of God. They had not worshiped the beast or his image and had not received his mark on their foreheads or their hands. They came to life and reigned with Christ a thousand years. Rev 20:11 Then I saw a great white throne and him who was seated on it. Earth and sky fled from his presence, and there was no place for them. Rev 20:12 12 And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. Rev 21:3 3 And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. Rev 21:5 5 He who was seated on the throne said, “I am making everything new!” Then he said, “Write this down, for these words are trustworthy and true.” Rev 22:1 Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb Rev 22:3 3 No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. End of first vision. K. Revelation 4 – vision two begins 3. The Second Vision (4:1-16:21): The Future a. The heavenly throne-room (4:1-11) This is perhaps the prelude to the vision of the lamb and the scroll and the seals and bowls. Bringing us directly into the heavenly throne room of God, sets the stage for the final drama of the revelation: the open door to heaven is the most dramatic picture of redemption imaginable. Thus, it serves as the central stage from which all the unfolding works of God will take place, the source of all goodness and mercy, as well as all judgment. This is the context for understanding the revelation of John: for nothing is outside of the scope of God’s sovereign rule and works. It is also the context of the later presentation in his vision of the temple in heaven being opened (11:19, p. 190) where he sees the Ark of the Covenant. Heaven is the place of God’s unmediated, divine presence, the home of his glory. John’s vision is reminiscent of Isaiah’s Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 133 vision of the Lord in his temple, high and exalted on his heavenly throne. In heaven, Isaiah saw the seraphs with six wings calling to one another: Isa 6:3 and they were calling to one another: “Holy, holy, holy is the LORD Almighty; the whole earth is full of his glory.” Isaiah’s vision involves his commissioning by the Lord to proclaim the word of judgment (esp. to Judah). That word also contained the promise of redemption in the one named Immanuel; the child called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace . . . Its central motif is God’s holiness over against the sinfulness of the people of God. John’s vision also involves the commissioning of John to proclaim the word of judgment to all people (1:11). Likewise, the central motif of John’s vision is God’s holiness over against the sinfulness of humanity. Yet, John’s vision moves far beyond Isaiah in clearly unveiling the specifics of redemption provided by God through the Lamb who was slain as atonement for the sins of “every tribe and language” (5:6ff). God the Creator is the God the Redeemer. Many motifs converge in the revelation of John’s second vision here which extends into Rev 5: • Heaven is now open for sinners to enter • God is sovereignly reigning on his heavenly throne • the lion (of Judah) • the Passover lamb (of Exodus-Leviticus) • the Creator-Redeemer-King • the Root of David • the Messiah as a God/man • God the Trinity • the One worthy of worship (the elders fall down to worship the One on the throne “who lives forever and ever” (4:9-11). Chapters 4-5 serve as an introduction to what follows in chapters 620 of the work of the Lamb in completing the fight against the Evil one and establishing his eternal kingdom pictured in the New Jerusalem. Beale and McDonough say the unified structure of Rev 4-5 is based on fourteen correspondences that parallel Daniel 7:9-28, and for theological reasons.151 Note: Interestingly, in v. 2 John says he was immediately “in the Spirit” and then saw the throne of God, and following this are eleven Semitic like phrases of action beginning with kai. in vv. 2-6. Tabernacle typology: horizontal picture of vertical reality152 West closed, exclusive unit, priests fast HOLY OF HOLIES midst of the garden Veil open: Spiritual Israel in Christ the temple garden of Eden closed unit, HOLY PLACE priests eat bread open to heavens, stars, COURTYARD priests eat meat land of Eden HEAVEN (new creation, Christ, Church) ISRAEL (spiritual Israel) CREATION WORLD EDEN open, inclusive East 151 152 Beale and McDonough,”Revelation,” pp. 1098-1099. See “,” p. f. See discussion below on correlations between creation and sanctuary building, p. . Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 134 A preliminary theological model for presence theology in the Exodus tabernacle A multidimensional, transtemporal, transspatial, personal, holy/graded, covenantal-presence THE TABERNACLE OF YHWH’S MULTIDIMENSIONAL PRESENCE, GATE OF HEAVEN HIS GLORIOUS DYNAMIC-TRANSCENDENT PRESENCE IN HEAVEN (unseen/spiritual/ incommensurable) Vertical/spiritual/covenantal/transtemporal/transspatial HIS GLORIOUS DYNAMIC-IMMANENT PRESENCE IN CREATION (seen/material) Horizontal/spatial intensified,covenantal presence Mutuality Abiding-immanent dwelling-meeting Angel of Presence Mediated presence and Name Name, glory, law MEDIATED AND UNMEDIATED PRESENCE-SPHERES: GRADED-PRESENCE MEDIATED BY PRIESTS AND COVENANT TO ISRAEL AND WORLD (visible/corporeal/mutuality) HIS GLORIOUS DYNAMIC-TRANSCENDENT PRESENCE IN HEAVEN (unseen/spiritual/incommensurable) Note: The spheres represent the graded holiness as well as the freedom of YHWH. Outside the sanctuary the grades are not to be seen as hard and fast. There was as much importance placed on the proper attitude as upon the proximity of the worshipping community/individual. Within the most holy place the law corresponds to the atonement on the  as the cherubim correspond to the glory. The testimony/law and the glory correspond. Theophanic presence is known there as manifestations of YHWH’s abiding-immanent covenant-presence, and at his appointed times YHWH meets with Moses and Israel to further communicate his commands, all of which relates to his covenant-promise. New creation is sanctuary of God's presence and people Church of Christ in the world Sanctuary of believer in world in God's presence Sanctuary of God's presence in the world Eden World Tabernacle Temple Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 135 Ps 29 A psalm of David. 1 Ascribe to the LORD, O mighty ones, ascribe to the LORD glory and strength. 2 Ascribe to the LORD the glory due his name; worship the LORD in the splendor of his holiness. 3 The voice of the LORD is over the waters; the God of glory thunders, the LORD thunders over the mighty waters. 4 The voice of the LORD is powerful; the voice of the LORD is majestic. 5 The voice of the LORD breaks the cedars; the LORD breaks in pieces the cedars of Lebanon. 6 He makes Lebanon skip like a calf, Sirion like a young wild ox. 7 The voice of the LORD strikes with flashes of lightning. 8 The voice of the LORD shakes the desert; the LORD shakes the Desert of Kadesh. 9 The voice of the LORD twists the oaks and strips the forests bare. And in his temple all cry, “Glory!” 10 The LORD sits enthroned over the flood; the LORD is enthroned as King forever. 1 The LORD gives strength to his people; The LORD blesses his people with peace. The unity of Rev 1-3 with Rev 4-21: Beale says that the “symbolic visions in chs 4-21 are parabolic portrayals of the more abstractly expressed material in chs 2-3. Therefore, the letters broadly interpret the symbolic visions . . .”153 1. OT background for Rev 4 Heaven opens (4:1; 11:18-19; 15:5; 19:11) – cf. temple opens in Rev 11:19 and he sees the ark: cf. Matt 3:16; 2 Cor 12:2ff. Jesus had just said in 3:2 that he stands at the door and knocks, and now John sees the door open. The opening of heaven presents the covenant-promise of restored presence through redemption. The background idea of heaven being closed, recalls the persistence of human exclusion from Paradise and the need for redemption to re-enter God’s holy presence. (Cf. the tree of life, paradise in Rev 3, p. 118 and the opening of the temple in heaven, 11:19, p. 190). Heaven’s opening pictures Eden restored, since the barrier to heaven is removed in Christ. The Most Holy Place is open to God’s people. Momentous redemptive significance is always in view when heaven opens up for humans. Recall heaven opening for Jacob: Gen 28:10-15 Jacob left Beersheba and set out for Haran. 11 When he reached a certain place, he stopped for the night because the sun had set. Taking one of the stones there, he put it under his head and lay down to sleep. 12 He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven, and the angels of God were ascending and descending on it. 13 There above it stood the LORD, and he said: “I am the LORD, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. 14 Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring. 15 I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you.” Ex 19:20 The Lord descended to the top of Mount Sinai and called Moses to the top of the mountain. So Moses went up Ex 19:24 The Lord replied, “Go down and bring Aaron up with you. But the priests and the people must not force their way through to come up to the Lord, or he will break out against them.” 153 Beale, Revelation (NIGTC), p. 177. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 136 Ezek 1:1 In the thirtieth year, in the fourth month on the fifth day, while I was among the exiles by the Kebar River, the heavens were opened and I saw visions of God. Jn 1:51 He then added, “I tell you the truth, you shall see heaven open, and the angels of God ascending and descending on the Son of Man.” Jn 14:6 Jesus answered, “I am the way and the truth and the life. No one comes to the Father except through me. Acts 10:11 He saw heaven opened and something like a large sheet being let down to earth by its four corners. Rev 11:19 Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a great hailstorm. Heaven opens: Gen 7:11 In the six hundredth year of Noah’s life, on the seventeenth day of the second month—on that day all the springs of the great deep burst forth, and the floodgates of the heavens were opened. Deut 28:12 The Lord will open the heavens, the storehouse of his bounty, to send rain on your land in season and to bless all the work of your hands. You will lend to many nations but will borrow from none. 2 Ki 7:2 The officer on whose arm the king was leaning said to the man of God, “Look, even if the Lord should open the floodgates of the heavens, could this happen?” “You will see it with your own eyes,” answered Elisha, “but you will not eat any of it!” 2 Ki 7:19 The officer had said to the man of God, “Look, even if the Lord should open the floodgates of the heavens, could this happen?” The man of God had replied, “You will see it with your own eyes, but you will not eat any of it!” Psalm 78:23 Yet he gave a command to the skies above and opened the doors of the heavens; Isa 24:18 Whoever flees at the sound of terror will fall into a pit; whoever climbs out of the pit will be caught in a snare. The floodgates of the heavens are opened, the foundations of the earth shake. Isa 45:8 “You heavens above, rain down righteousness; let the clouds shower it down. Let the earth open wide, let salvation spring up, let righteousness grow with it; I, the Lord, have created it. Ezek 1:1 In the thirtieth year, in the fourth month on the fifth day, while I was among the exiles by the Kebar River, the heavens were opened and I saw visions of God. Mal 3:10 Bring the whole tithe into the storehouse, that there may be food in my house. Test me in this,” says the Lord Almighty, “and see if I will not throw open the floodgates of heaven and pour out so much blessing that you will not have room enough for it. Mtt 3:16 As soon as Jesus was baptized, he went up out of the water. At that moment heaven was opened, and he saw the Spirit of God descending like a dove and lighting on him. Mk 1:10 As Jesus was coming up out of the water, he saw heaven being torn open and the Spirit descending on him like a dove. Mk 7:34 He looked up to heaven and with a deep sigh said to him, “Ephphatha!” (which means, “Be opened!”). Lu 3:21 When all the people were being baptized, Jesus was baptized too. And as he was praying, heaven was opened Jn 1:51 He then added, “I tell you the truth, you shall see heaven open, and the angels of God ascending and descending on the Son of Man.” Acts 7:56 “Look,” he said, “I see heaven open and the Son of Man standing at the right hand of God.” Acts 10:11 He saw heaven opened and something like a large sheet being let down to earth by its four corners. Rev 4:1 After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, “Come up here, and I will show you what must take place after this.” Rev 11:19 Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a great hailstorm. Rev 15:5 After this I looked and in heaven the temple, that is, the tabernacle of the Testimony, was opened. Rev 19:11 I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war. “In heaven” in Revelation: Rev 4:1 After this I looked, and there before me was a door standing open in heaven. And the voice I had first heard speaking to me like a trumpet said, “Come up here, and I will show you what must take place after this.” Rev 4:2 At once I was in the Spirit, and there before me was a throne in heaven with someone sitting on it. b The Greek is plural. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 137 Rev 5:3 But no one in heaven or on earth or under the earth could open the scroll or even look inside it. Rev 5:13 Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: “To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!” Rev 8:1 When he opened the seventh seal, there was silence in heaven for about half an hour. Rev 11:15 The seventh angel sounded his trumpet, and there were loud voices in heaven, which said: “The kingdom of the world has become the kingdom of our Lord and of his Christ, and he will reign for ever and ever.” Rev 11:19 Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a great hailstorm. Rev 12:1 A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. Rev 12:3 Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on his heads. Rev 12:7 And there was war in heaven. Michael and his angels fought against the dragon, and the dragon and his angels fought back. Rev 12:8 But he was not strong enough, and they lost their place in heaven. Rev 12:10 Then I heard a loud voice in heaven say: “Now have come the salvation and the power and the kingdom of our God, and the authority of his Christ. For the accuser of our brothers, who accuses them before our God day and night, has been hurled down. Rev 13:6 He opened his mouth to blaspheme God, and to slander his name and his dwelling place and those who live in heaven. Rev 14:17 Another angel came out of the temple in heaven, and he too had a sharp sickle. Rev 15:1 I saw in heaven another great and marvelous sign: seven angels with the seven last plagues—last, because with them God’s wrath is completed. Rev 15:5 After this I looked and in heaven the temple, that is, the tabernacle of the Testimony, was opened. Rev 19:1After this I heard what sounded like the roar of a great multitude in heaven shouting: “Hallelujah! Salvation and glory and power belong to our God Trumpets (4:1) see p. 93 “. . .what must take place after this.” (4:1) – See other temporal markers in Rev 1:1, and 1:19 and Daniel 2 background, p.80, and the “time is coming” p. 83. In the Spirit (4:2): Ezek 1:3; 2:2, 3:12, 14; 11:1. The OT prophet was given the Spirit of God to prophesy God’s words. Cf. the sevenfold Spirit (p. 87). One on the throne & rainbow(below) (4:2-3) (see “throne of God, p. 131) – The glorious Messianic King is on his glorious throne, presently reigning in all the universe in the kingdom of God. The rainbow circles in radiance the One on the throne. The rainbow may allude to the covenant-promise to Noah not to destroy the earth again with a flood. 1 Ki 22:19 Micaiah continued, “Therefore hear the word of the Lord: I saw the Lord sitting on his throne with all the host of heaven standing around him on his right and on his left. Ps 47:8 God reigns over the nations; God is seated on his holy throne. Isa 6:1 In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. Ezek 1:26-28 Above the expanse over their heads was what looked like a throne of sapphire, and high above on the throne was a figure like that of a man. I saw that from what appeared to be his waist up he looked like glowing metal, as if full of fire, and that from there down he looked like fire; and brilliant light surrounded him. 28 Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him. This was the appearance of the likeness of the glory of the Lord. When I saw it, I fell facedown, and I heard the voice of one speaking. Ezek 10:1 I looked, and I saw the likeness of a throne of sapphire above the expanse that was over the heads of the cherubim. Daniel 7:9 As I looked, “thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze. Rainbow (4:3) (, ) – The sign of the promise to Noah is that the covenant-promise will be sustained, God would be their God, and he would preserve his people. It also serves to “remind” God of his covenant (Gen 9:16). The rainbow also Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 138 symbolizes the devastating judgment of God, as well as the delivering mercy of God. The kingdom of God is sustained, while man’s kingdom is destroyed. In Ezekiel, the rainbow is correlated with the glory of God. Gen 9:13 I have set my rainbow in the clouds, and it will be the sign of the covenant between me and the earth. Gens 9:14 Whenever I bring clouds over the earth and the rainbow appears in the clouds, Gen 9:16 Whenever the rainbow appears in the clouds, I will see it and remember the everlasting covenant between God and all living creatures of every kind on the earth.” Ezek 1:28 Like the appearance of a rainbow in the clouds on a rainy day, so was the radiance around him. This was the appearance of the likeness of the glory of the Lord. When I saw it, I fell facedown, and I heard the voice of one speaking. Rev 4:3 And the one who sat there had the appearance of jasper and carnelian. A rainbow, resembling an emerald, encircled the throne. Rev 10:1 Then I saw another mighty angel coming down from heaven. He was robed in a cloud, with a rainbow above his head; his face was like the sun, and his legs were like fiery pillars. Twenty four elders (4:4, 10): orders of priests, Levites? (1 Chron 24, 25); possibly represents some kind of “heavenly council”(?) (1 K 22:19ff); possibly represents the twelve tribes and/or the twelve apostles(?) (See “twelve,” “twelve stones,” pp. 163) (cf. Rev 21:12-13) – The people of God, the remnant, the foundation theme of OT/NT covenant-promise. Many references to elders in the Bible (apx 200). Elders in Revelation Rev 4:4 Surrounding the throne were twenty-four other thrones, and seated on them were twenty-four elders. They were dressed in white and had crowns of gold on their heads. Rev 4:10 10 the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. Rev 5:5 Then one of the elders said to me, “Do not weep! See, the Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals.” Rev 5:6 Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders. He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. Rev 5:8 And when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints. Rev 5:11 Then I looked and heard the voice of many angels, numbering thousands upon thousands, and ten thousand times ten thousand. They encircled the throne and the living creatures and the elders. Rev 5:14 The four living creatures said, “Amen,” and the elders fell down and worshiped. Rev 7:11 All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped God, Rev 7:13 Then one of the elders asked me, “These in white robes—who are they, and where did they come from?” Rev 11:16 And the twenty-four elders, who were seated on their thrones before God, fell on their faces and worshiped God, Rev 14:3 And they sang a new song before the throne and before the four living creatures and the elders. No one could learn the song except the 144,000 who had been redeemed from the earth. Rev 19:4 The twenty-four elders and the four living creatures fell down and worshiped God, who was seated on the throne. And they cried: “Amen, Hallelujah!” Thunder/lightning (4:5): Ex 9:13-35; 19:16; 20:18; 25:31; 1 Sam 2:10; 7:10; 12:17-18; Isa 29:6; Job 26:14; 28:26; 38:25; Ps 18:29; 77:18; see fire imagery and throne in Dan 7:9-28 and Ezek 1:26-28. See throne of God, p. 131 and thunder, p. 131. Creation imagery points to the Creator-Redeemer on the throne. Christ Jesus is on the throne. The imagery is a clear allusion to the Sinai experience of God’s theophany before Moses and Israel at the mountain. Thunder in 4:5 links with the Sinai theophany when God manifested himself to Israel in the cloud and the fire and the rumbling thunder. Thunder represents the awesome and frightful power of God in his creation. In this sense, it is God’s voice in the natural realm that speaks of his unseen, heavenly realm, making it a fearsome symbol. In Revelation 16:18, when the seventh angel pours out his bowl, stormy lightning and thunder introduce the final judgment. See “seven thunders” in 10:3, p. 176. See “waters,” p. 100. Ex 19:16 On the morning of the third day there was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast. Everyone in the camp trembled. Ex 20:18 When the people saw the thunder and lightning and heard the trumpet and saw the mountain in smoke, they trembled with fear. They stayed at a distance Rev 4:5 From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God. Rev 8:5 Then the angel took the censer, filled it with fire from the altar, and hurled it on the earth; and there came peals of thunder, rumblings, flashes of lightning and an earthquake. Rev 11:19 Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a great hailstorm. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 139 Rev 16:18 Then there came flashes of lightning, rumblings, peals of thunder and a severe earthquake. No earthquake like it has ever occurred since man has been on earth, so tremendous was the quake. Seven lamps before the throne (4:5; cf. 1:95; throne in 3:21): Ex 37:23; Zech 4:2, 10 – God’s presence is here epitomized through theophany. The seven lamps are equated with the “seven spirits” (or sevenfold) of God, indicating the pervasiveness of God’s Spirit poured out. See “seven,” pp. 87, 86. The lamps are said to be “before the throne.” Whenever someone is before God, it recollects the “before [the presence of] YHWH” (hw"+hy> ynEåp.li, see “face of God” and “parousia,” p. 55) so frequent in the OT. The parallels "between the OT sanctuary and this heavenly throne room include the lamps, an altar (6:9), an altar of incense (8:3); ark of the covenant (11:19). See “lamps” (1:12), p. 95. Before the throne in Revelation (see “throne, pp. 131, 87; “crown,” p. 119). Rev 4:5 From the throne came flashes of lightning, rumblings and peals of thunder. Before the throne, seven lamps were blazing. These are the seven spirits of God. Rev 4:6 Also before the throne there was what looked like a sea of glass, clear as crystal. In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. Rev 4:10 the twenty-four elders fall down before him who sits on the throne, and worship him who lives for ever and ever. They lay their crowns before the throne and say: Rev 7:9 The Great Multitude in White Robes After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. Rev 7:11 All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped God, Rev 7:15 Therefore, “they are before the throne of God and serve him day and night in his temple; and he who sits on the throne will spread his tent over them. Rev 8:3 Another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, with the prayers of all the saints, on the golden altar before the throne. Rev 14:3 And they sang a new song before the throne and before the four living creatures and the elders. No one could learn the song except the 144,000 who had been redeemed from the earth. Rev 20:12 And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. Sea of glass (4:6): Dan 7:10? (cf. Rev 15:2); Ex 30:17; 31:9; 1 Ki 7:23-26; cf. Rev 15:2 – any reference to seas suggests creation allusions (Gen 1:2, 6-8; 9-10; Prov 8:27-29). Indeed, anyone who dwells on the throne in heaven before a sea like glass is the Creator. The sea portrays the glorious presence of God in his heavenly temple, sanctuary. This sea is before the throne of God in heaven (see “throne,” p. 131), thus representing the very holy place of God’s glorious presence. The glorious presence of God in his heavenly temple, sanctuary. It may also have echoes of the Red Sea through which God delivered Israel from the grip of bondage to Egypt. Importantly, this sea is “before the throne” (see 4:5). Also, the Sea in the sanctuary may be in mind (1 Ki 7:23-25; 2 Ki 16:17). Ex 30:17-20 Then the Lord said to Moses, 18 “Make a bronze basin, with its bronze stand, for washing. Place it between the Tent of Meeting and the altar, and put water in it. 19 Aaron and his sons are to wash their hands and feet with water from it. 20 Whenever they enter the Tent of Meeting, they shall wash with water so that they will not die. Also, when they approach the altar to minister by presenting an offering made to the Lord by fire . . . “ Ex 31:9 the altar of burnt offering and all its utensils, the basin with its stand— 1 Ki 7:23-26 He made the Sea of cast metal, circular in shape, measuring ten cubits from rim to rim and five cubits high. It took a line of thirty cubits to measure around it. 24 Below the rim, gourds encircled it—ten to a cubit. The gourds were cast in two rows in one piece with the Sea. 25 The Sea stood on twelve bulls, three facing north, three facing west, three facing south and three facing east. The Sea rested on top of them, and their hindquarters were toward the center. 26 It was a handbreadth in thickness, and its rim was like the rim of a cup, like a lily blossom. It held two thousand baths. Ezek 1:22 Spread out above the heads of the living creatures was what looked like an expanse, sparkling like ice, and awesome. 1 Ki 7:23-25 He made the Sea of cast metal, circular in shape, measuring ten cubits from rim to rim and five cubits high. It took a line of thirty cubits to measure around it. 24 Below the rim, gourds encircled it—ten to a cubit. The gourds were cast in two Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 140 rows in one piece with the Sea. 25 The Sea stood on twelve bulls, three facing north, three facing west, three facing south and three facing east. The Sea rested on top of them, and their hindquarters were toward the center. Jer 27:19 For this is what the Lord Almighty says about the pillars, the Sea, the movable stands and the other furnishings that are left in this city, Sea in Revelation Rev 4:6 Also before the throne there was what looked like a sea of glass, clear as crystal. In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. Rev 5:13 Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: “To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!” Rev 7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth to prevent any wind from blowing on the land or on the sea or on any tree. Rev 7:2 Then I saw another angel coming up from the east, having the seal of the living God. He called out in a loud voice to the four angels who had been given power to harm the land and the sea: Rev 7:3 Do not harm the land or the sea or the trees until we put a seal on the foreheads of the servants of our God. Rev 8:8 The second angel sounded his trumpet, and something like a huge mountain, all ablaze, was thrown into the sea. A third of the sea turned into blood, Rev 8:9 a third of the living creatures in the sea died, and a third of the ships were destroyed. Rev 10:2 He was holding a little scroll, which lay open in his hand. He planted his right foot on the sea and his left foot on the land, Rev 10:5 Then the angel I had seen standing on the sea and on the land raised his right hand to heaven. Rev 10:6 And he swore by him who lives for ever and ever, who created the heavens and all that is in them, the earth and all that is in it, and the sea and all that is in it, and said, “There will be no more delay! Rev 10:8 Then the voice that I had heard from heaven spoke to me once more: “Go, take the scroll that lies open in the hand of the angel who is standing on the sea and on the land.” Rev 12:12 Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he knows that his time is short.” Rev 13:1 13 And the dragon stood on the shore of the sea. And I saw a beast coming out of the sea. He had ten horns and seven heads, with ten crowns on his horns, and on each head a blasphemous name. Rev 14:7 He said in a loud voice, “Fear God and give him glory, because the hour of his judgment has come. Worship him who made the heavens, the earth, the sea and the springs of water.” Rev 15:2 And I saw what looked like a sea of glass mixed with fire and, standing beside the sea, those who had been victorious over the beast and his image and over the number of his name. They held harps given them by God Rev 16:3 The second angel poured out his bowl on the sea, and it turned into blood like that of a dead man, and every living thing in the sea died. Rev 18:17 In one hour such great wealth has been brought to ruin!’ “Every sea captain, and all who travel by ship, the sailors, and all who earn their living from the sea, will stand far off. Rev 18:19 They will throw dust on their heads, and with weeping and mourning cry out: “Woe! Woe, O great city, where all who had ships on the sea became rich through her wealth! In one hour she has been brought to ruin!” Rev 18:21 Then a mighty angel picked up a boulder the size of a large millstone and threw it into the sea, and said: “With such violence the great city of Babylon will be thrown down, never to be found again. Rev 20:13 The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. Rev 21:1 Then I saw a new heaven and a new earth, for the first heaven and the first earth had passed away, and there was no longer any sea. Four creatures (4:6-8): cf. seraphim in Isa 6:2-7 and cherubim in Ezek 1:5-21 and in Ex 25:18-22 – The glorious presence of God in his heavenly temple, sanctuary. The creatures portray (covered with eyes) the omnipresence of the all-knowing God on the throne, as well as expressing (and leading the elders in) unending praise of God. Such creatures in the Bible often bedazzle readers, but they are not meant to confuse or enhance curiosity about the exotic, but rather to be suggestive of the glorious presence of God, his creative power, and his incomprehensible nature. A.N.E. “mythical” creatures can be either good or evil, but the context is never ambiguous in the Bible. We must attempt to distinguish angels, cherubim, and seraphim even though their precise functions/roles are not always easy to determine. Visionary, theophanic creatures may be entirely symbolic (e.g., spiritual or political powers), and may not be unilaterally equated with the angels, cherubim, or seraphim. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 141 Rev 4:6 Also before the throne there was what looked like a sea of glass, clear as crystal. In the center, around the throne, were four living creatures, and they were covered with eyes, in front and in back. Rev 4:8 Each of the four living creatures had six wings and was covered with eyes all around, even under his wings. Day and night they never stop saying: “Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come.” Rev 5:6 Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders. He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. Rev 5:8 And when he had taken it, the four living creatures and the twentyfour elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints. Rev 5:14 The four living creatures said, “Amen,” and the elders fell down and worshiped. Rev 6:1 I watched as the Lamb opened the first of the seven seals. Then I heard one of the four living creatures say in a voice like thunder, “Come!” Rev 6:6 Then I heard what sounded like a voice among the four living creatures, saying, “A quart of wheat for a day’s wages, and three quarts of barley for a day’s wages, and do not damage the oil and the wine!” Rev 7:11 All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped God, Rev 14:3 And they sang a new song before the throne and before the four living creatures and the elders. No one could learn the song except the 144,000 who had been redeemed from the earth. Rev 15:7 Then one of the four living creatures gave to the seven angels seven golden bowls filled with the wrath of God, who lives for ever and ever. Rev 19:4 The twenty-four elders and the four living creatures fell down and worshiped God, who was seated on the throne. And they cried: “Amen, Hallelujah!” Holy, holy, holy (4:8) a[gioj a[gioj a[gioj – the angelic creatures and the elders in heaven all worship the One who is on the throne. According to 3:21, it is Christ Jesus and the Father on the throne in heaven. Affirming the Deity of Christ who lives forever, they worship him because he is worthy. Why is he worthy? The elders tells us that he created and sustains all things (4:11). See Col 1:15-21 where Christ the firstborn (see p. 88) created all things, and in whom the fullness of God dwells, and who reconciles to himself all things. Only God is intrinsically holy. The OT motif of holiness is central to the history of redemption. The entire sanctuary history centers on the idea of the holy presence of YHW being guarded so as to be restored through the atonement at the ark. Isa 6:3 And they were calling to one another: “Holy, holy, holy is the LORD Almighty; vAdßq' vAd±q' ŸvAdôq' the whole earth is full of his glory.” Rev 4:8 Each of the four living creatures had six wings and was covered with eyes all around, even under his wings. Day and night they never stop saying: “Holy, holy, holy is the Lord God Almighty, who was, and is, and is to come.” Who was, and is, and is to come (4:8; see 1:4) – The one on the throne is the Lord God Almighty, YHWH (Ex 3:14-15), and he is Jesus Christ. See “who is, and was, and is to come,” p. 87 and “I am who I am” or “I will be who I will be,” p. 87. Glory of God (4:9) – see “glory,” p. 90. Isa 6:1 In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. 1 Ki 22:19 Micaiah continued, “Therefore hear the word of the Lord: I saw the Lord sitting on his throne with all the host of heaven standing around him on his right and on his left. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 142 2 Chron 18:18 Micaiah continued, “Therefore hear the word of the Lord: I saw the Lord sitting on his throne with all the host of heaven standing on his right and on his left. Ps 47:8 God reigns over the nations; God is seated on his holy throne. Dan 7:9 “As I looked, “thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. His throne was flaming with fire, and its wheels were all ablaze. Created all things (4:11) – Gen 1-2; See Col 1:15-21 under Rev 4:8. The Creator is the Redeemer. L. Revelation 5 b. The Seven Seals (5:1-8:1) (1) The Scroll & the Lamb (5:1-14) Second vision continued After being introduced to the heavenly throne of God surrounded by the diverse creatures and the elders all worshipping God in his glorious splendor, John gets a closer look, as if he focusing in more and more closely at the details. In the next scene, he sees a scroll with seven seals in the hand of God on the throne.154 After an angel calls out for someone to open the scroll, John weeps when no-one is found worthy to open the scroll. It is at this point that an elder tells John not to weep, and he introduces the Messianic Redeemer who is the Lion of the tribe of Judah and the Lamb of God who was slain. This scene, and several following in the Revelation (esp. compare Rev 19), are the most exalted glimpses from this side of the veil that we will ever get of heaven. This second vision, beginning in Rev 4-5, confirms many gospel truths, and serves as a powerful encouragement to Christians in all ages. Regardless of how we sequence (see p. 9) the three (seals, trumpets, cups) messianic judgments presented next (Rev 6-16) in this second vision, the important thing is that we understand that the judgments derive from the gospel presentation of the preceding sections and Rev 5.  The Lamb is a human descendent of Judah (Gen 49:8-10; Isa 11:1) – Incarnation  The Lamb was slain, but is alive (5:6). – Priestly sacrifice and Resurrection of the Son.  The Lamb “shares” the throne equally with God (5:6b). – Son of the Trinity.  The Lamb is worshipped unceasingly by all in heaven and on earth (5:8, 11-14[cf. 7:12]). – Glorification of the Son. Seven nouns are attributed to him: power, wealth, wisdom, strength, honor, glory, praise.  The Lamb is worthy to open the seven seals on the scroll (5:9a). – Perfection, trustworthiness of the Son in executing God’s judgments.  The Lamb was slain to purchase people from every tribe on earth (5:9b). – Atonement by the Son.  The Lamb has made these people into a kingdom of priests to presently serve God and who will reign on the earth (5:10). – Ecclesiology and Eschatology. A new heaven and earth are anticipated.  See slain “Lamb of God” (5:6) pp. 144, 213. 1. OT background: Rev 5 Scroll (5:1) (papyrus or parchment) – Biblical scrolls represent the revelation of the Word of God and the covenant of God with his people (see Jesus as Word in Rev 19). A scroll that is written on both sides apparently symbolizes the completeness of this scroll from God. That is, noone can add anything to it (cf. Rev 22:18). Such completeness symbolizes the perfections of God’s plans and his judgments. A double-side scroll (called an opisthograph) is very rare: P13 is the only significant NT example at right. See “scroll,” p. 94. right: Hebrews opisthograph 154 Ancient legal documents were often sealed with seven wax seals imprinted by seven witnesses, making impossible any undetected breaking of the seals. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 143 In John’s Revelation, only the Lion of Judah could open the scroll. The True Prophet. Isa 8:1The Lord said to me, “Take a large scroll and write on it with an ordinary pen: Maher-Shalal-Hash-Baz. Isa8:16 Bind up the testimony and seal up the law among my disciples. Isa29:11 For you this whole vision is nothing but words sealed in a scroll. And if you give the scroll to someone who can read, and say to him, “Read this, please,” he will answer, “I can’t; it is sealed.” Ezek 2:9 Then I looked, and I saw a hand stretched out to me. In it was a scroll, Scroll written on both sides, but he eats it: Ezek 3:2 So I opened my mouth, and he gave me the scroll to eat. Dan 12:4 But you, Daniel, close up and seal the words of the scroll until the time of the end. Many will go here and there to increase knowledge.” Revelation, covenant, title deed, curses? Zech 5:1-4 I looked again—and there before me was a flying scroll! 2 He asked me, “What do you see?” I answered, “I see a flying scroll, thirty feet long and fifteen feet wide.” 3 And he said to me, “This is the curse that is going out over the whole land; for according to what it says on one side, every thief will be banished, and according to what it says on the other, everyone who swears falsely will be banished. 4 The Lord Almighty declares, ‘I will send it out, and it will enter the house of the thief and the house of him who swears falsely by my name. It will remain in his house and destroy it, both its timbers and its stones.’ ” Seven seals (5:1ff): (see seven, p. 87, 86; cf. six seals in Rev 6:1-17; seals, p. 143) authenticity/authority of a document depended on the reliability of its seals (see fn. 154) (1 Ki 21:8; Esth 3:12; 8:8-10; Jer 32:10); ownership and identity may also have been in view, in terms of whose seals were impressed on the scroll (Song of Sol 8:6); Such seals also protected scrolls from tampering and prying (Ps 40:9; Jer 32:11). Only One is worthy and capable of opening this particular scroll. Note: he is able to open all the seals, indicating his preeminence, power, and authority. In order to understand the mysteries of God, revelation is necessary. In the Revelation, the words of God are no longer sealed. This forebodes great calamity as well as great hope. Cf. Abraham’s circumcision as a seal (Rom 4:11); the Father seals the Son’s truthfulness (Jn 3:33; 6:27), people are seals (1 Cor 9:2). God’s words are sometimes sealed (Isa 29:14; Rev 10:4). People are sealed by God See Rev 7:3; 9:4 (σφραγίζω).155 Dan 12:4 But you, Daniel, close up and seal the words of the scroll until the time of the end. Many will go here and there to increase knowledge.” Dan 12:9 He replied, “Go your way, Daniel, because the words are closed up and sealed until the time of the end. Lion of Judah (5:5): Gen 49:8-10 (cf. Ezek 21:27) – The kingly line of the covenant-promise and the Messiah. This motif has profoundly clear implications for Jewish readers, for the very hopes of the entire OT are realized in this assertion that the exalted Lamb of God is truly the Messiah from the line of Judah (also Root of David, 5:5). Lions held royal import of the authority and power of the king (cf. to the “powerless” Lamb slain in 5:6). Gen 49:9 You are a lion’s cub, O Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness—who dares to rouse him? Hos 5:14 For I will be like a lion to Ephraim, like a great lion to Judah. I will tear them to pieces and go away; I will carry them off, with no one to rescue them. Hos 11:10 They will follow the Lord; he will roar like a lion. When he roars, his children will come trembling from the west. Am 3:8 The lion has roared— who will not fear? The Sovereign Lord has spoken— who can but prophesy? “The Apocalypse expresses this perplexing combination of Suffering Servant and military Messiah by melding the conquering Lion of the tribe of Judah with the Lamb that was slain (Rev 5:5-6). The juxtaposition of the two images of lion and lamb does not cancel the former but suggests the idea of conquest, not by destructive power but by obedience and sacrifice.”156 Root of David (5:5) – The kingly line of the covenant-promise and the Messiah. The Royal King is the Lion of Judah (5:5) and the slain Lamb of God (5:6). The root image corresponds to the Messianic motif of the “Lion of the tribe of Judah” (5:5). See Sealing of God’s people involves a variety of nuances: protection, election, ownership, assurance, security. See Gen 4:15; Isa 66:19; 44:5; Ex 8:28; 9:4; 11:7; 13:9; 28:38; Deut 6:8; 11:18. See Rev 7:3; 9:4 156 Dictionary of Biblical Imagery, p. 515. 155 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 144 this also in Rev 22:16 “I, Jesus, have sent my angel to give you this testimony for the churches. I am the Root and the Offspring of David, and the bright Morning Star.” Isa 11:1 A shoot will come up from the stump of Jesse; from his roots a Branch will bear fruit. Isa 11:10 In that day the Root of Jesse will stand as a banner for the peoples; the nations will rally to him, and his place of rest will be glorious. Compare: Rom 11:16 If the part of the dough offered as firstfruits is holy, then the whole batch is holy; if the root is holy, so are the branches. Rom 11:17 If some of the branches have been broken off, and you, though a wild olive shoot, have been grafted in among the others and now share in the nourishing sap from the olive root, Rom 11:18 do not boast over those branches. If you do, consider this: You do not support the root, but the root supports you. Rom 15:12 And again, Isaiah says, “The Root of Jesse will spring up, one who will arise to rule over the nations; the Gentiles will hope in him.” Lamb slain (5:6; 5:12; 13:8[p. 213]): See “Lamb,”p. 142. OT sacrificial system, esp. Passover (Ex 12), alludes to the Day of Atonement (Lev 16) – Redemption, restoration to God’s presence, law, atonement, judgment, mercy. As numerous other themes in the Revelation, this theme of the lamb is similar to the Epistle to the Hebrews in its vivid correlations with the OT sacrificial system. (Cf. to the powerful Lion in 5:5.) The slain Lamb has seven horns and seven eyes that symbolize his perfect strength (Dt 33:17) and perfect knowledge (see “seven,” pp. 87, 86, 85, 101, 28) See discussion below. [right]Adoration of the Lamb. Jan van Eyck (ca. 1390 - 1441) Ghent Altarpiece, completed in 1432 Isa 53:7 He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth. The centrality of the Lamb of God in the NT, and especially the Revelation: Mk 14:12 On the first day of the Feast of Unleavened Bread, when it was customary to sacrifice the Passover lamb, Jesus’ disciples asked him, “Where do you want us to go and make preparations for you to eat the Passover?” Jn 1:29 The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world! Jn 1:36 When he saw Jesus passing by, he said, “Look, the Lamb of God!” Acts 8:32 The eunuch was reading this passage of Scripture: “He was led like a sheep to the slaughter, and as a lamb before the shearer is silent, so he did not open his mouth. 1 Cor 5:7 Get rid of the old yeast that you may be a new batch without yeast—as you really are. For Christ, our Passover lamb, has been sacrificed. 1 Peter 1:19 but with the precious blood of Christ, a lamb without blemish or defect. Rev 5:6 Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders. He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. Rev 5:8 And when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints. Rev 5:12 In a loud voice they sang: “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!” Rev 5:13 Then I heard every creature in heaven and on earth and under the earth and on the sea, and all that is in them, singing: “To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!” Rev 6:1 I watched as the Lamb opened the first of the seven seals. Then I heard one of the four living creatures say in a voice like thunder, “Come!” Rev 6:3 When the Lamb opened the second seal, I heard the second living creature say, “Come!” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 145 Rev 6:5 When the Lamb opened the third seal, I heard the third living creature say, “Come!” I looked, and there before me was a black horse! Its rider was holding a pair of scales in his hand. Rev 6:7 When the Lamb opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” Rev 6:16 They called to the mountains and the rocks, “Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! Rev 7:9 After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. Rev 7:10 And they cried out in a loud voice: “Salvation belongs to our God, who sits on the throne, and to the Lamb.” Rev 7:14 I answered, “Sir, you know.” And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. Rev 7:17 For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes.” Rev 12:11 They overcame him by the blood of the Lamb and by the word of their testimony; they did not love their lives so much as to shrink from death. Rev 13:8 All inhabitants of the earth will worship the beast—all whose names have not been written in the book of life belonging to the Lamb that was slain from the creation of the world. Rev 13:11 Then I saw another beast, coming out of the earth. He had two horns like a lamb, but he spoke like a dragon. Rev 14:1 Then I looked, and there before me was the Lamb, standing on Mount Zion, and with him 144,000 who had his name and his Father’s name written on their foreheads. Rev 14:4 These are those who did not defile themselves with women, for they kept themselves pure. They follow the Lamb wherever he goes. They were purchased from among men and offered as firstfruits to God and the Lamb. Rev 14:10 he, too, will drink of the wine of God’s fury, which has been poured full strength into the cup of his wrath. He will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. Rev 15:3 and sang the song of Moses the servant of God and the song of the Lamb: “Great and marvelous are your deeds, Lord God Almighty. Just and true are your ways, King of the ages. Rev 17:14 They will make war against the Lamb, but the Lamb will overcome them because he is Lord of lords and King of kings— and with him will be his called, chosen and faithful followers.” Rev 19:7 Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Rev 19:9 Then the angel said to me, “Write: ‘Blessed are those who are invited to the wedding supper of the Lamb!’” And he added, “These are the true words of God.” Rev 21:9 One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb.” Rev 21:14 The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb. Rev 21:22 I did not see a temple in the city, because the Lord God Almighty and the Lamb are its temple. Rev 21:23 The city does not need the sun or the moon to shine on it, for the glory of God gives it light, and the Lamb is its lamp. Rev 22:1 Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb Rev 22:3 No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. Seven horns (5:6): (see seven, pp. 87, 86; see ten horns in 12:3) probably represents power (Zech 1:18ff; Dan 8:4,7,8) – If it is related to power, it suggests the God’s omnipotence and the inevitable expanse of his kingdom and presence (the seven eyes). A sevenfold horn would represent the perfections of God’s power and authority and kingly “status.” Psa 148:14 He has raised up for his people a horn, the praise of all his saints, of Israel, the people close to his heart. Praise the LORD. Ezek 29:21 “On that day I will make a horn d grow for the house of Israel, and I will open your mouth among them. Then they will know that I am the LORD.” Seven eyes (5:6) – (see seven, pp. 87, 86) symbol probably relates to knowledge (Zech 3:9; 4:10; cf. Isa 11:3; Ezek 1:18; 10:12) – If it is about knowledge, then it suggests God’s omniscience and omnipresence. The metaphor “the eyes of the Lord” (apx 90x) in the Bible conveys God’s loving protection of his people (mercy), as well as his knowledge of evil being perpetrated in the earth (judgment) (Jer 16:17). d Horn here symbolizes strength. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 146 Zech 3:4 See, the stone I have set in front of Joshua! There are seven eyes c on that one stone, and I will engrave an inscription on it,’ says the LORD Almighty, ‘and I will remove the sin of this land in a single day. Jer 16:17 My eyes are on all their ways; they are not hidden from me, nor is their sin concealed from my eyes. Both the seven horns and the seven eyes in Rev 5 are said to be the seven spirits of God sent out into all the earth. This spirit suggest the Holy Spirit sent out into the world at Pentecost(?). In either case, it conveys the all pervasive nature of God’s presence and work. Cf 4:5 and pp. 87, 86. Cf. Ezek 1:18 Their rims were high and awesome, and all four rims were full of eyes all around. Ezek 10:12 Their entire bodies, including their backs, their hands and their wings, were completely full of eyes, as were their four wheels. Lamb receives the scroll at the throne of God (5:7): Beal and McDonough note that Dan 7:9-28 is the only example in the OT where a messianic figure approaches God’s throne to receive authority.157 Dan 7:13 In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence Harps (5:8; 14:2; 15:2) – refers to the Levitical choirs and OT worship of God. The popular imagination of heaven in the clouds where people play harps may have its origin here, but the reality in John’s vision probably has little correlation with such a Hallmark card image. See discussion of harps at Rev 14 and 15:2. A few of the many examples: 2 Sam 6:5 David and the whole house of Israel were celebrating with all their might before the Lord, with songs and with harps, lyres, tambourines, sistrums and cymbals. 1 Ki 10:12 The king used the almugwood to make supports for the temple of the Lord and for the royal palace, and to make harps and lyres for the musicians. So much almugwood has never been imported or seen since that day.) 1 Chron 13:8 David and all the Israelites were celebrating with all their might before God, with songs and with harps, lyres, tambourines, cymbals and trumpets. 1 Chron 15:16 David told the leaders of the Levites to appoint their brothers as singers to sing joyful songs, accompanied by musical instruments: lyres, harps and cymbals. 1 Chron 15:21 and Mattithiah, Eliphelehu, Mikneiah, Obed-Edom, Jeiel and Azaziah were to play the harps, directing according to sheminith. 1 Chron 15:28 So all Israel brought up the ark of the covenant of the Lord with shouts, with the sounding of rams’ horns and trumpets, and of cymbals, and the playing of lyres and harps. Job 21:12 They sing to the music of tambourine and harp; they make merry to the sound of the flute. Psalm 33:2 Praise the Lord with the harp; make music to him on the ten-stringed lyre. Psalm 57:8 Awake, my soul! Awake, harp and lyre! I will awaken the dawn. Rev 5:8 And when he had taken it, the four living creatures and the twenty-four elders fell down before the Lamb. Each one had a harp and they were holding golden bowls full of incense, which are the prayers of the saints. Rev 14:2 And I heard a sound from heaven like the roar of rushing waters and like a loud peal of thunder. The sound I heard was like that of harpists playing their harps. Rev 15:2 And I saw what looked like a sea of glass mixed with fire and, standing beside the sea, those who had been victorious over the beast and his image and over the number of his name. They held harps given them by God Incense bowls (5:8) – John tells us plainly that the incense is the prayers of the saints rising before God (5:8): Ps 141:2 (see especially Rev 8). See seven golden bowls of wrath in 15:7-16:21, p. Ps 141:2 May my prayer be set before you like incense; may the lifting up of my hands be like the evening sacrifice. Incense is an evocative image of something that is delightfully appealing to the senses. It also evokes images of the high priest when he would enter behind the curtain into the holy of holies with the censer of hot coals and handfuls of incense that he scatters on the coals to create a canopy of smoke over the ark of the covenant (see the ark in Rev 11:19) (see also Ex 30:7-8, 34-35). This cloud represented the barrier, or hiddenness of God to the OT believer. It pictured the holiness of God, approachable only by blood sacrifice-atonement. Compare: c Or facets 157 Beale amd McDonough, “Revelation,” p. 113. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 147 Isa 6:1 In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. Isa 6:4 At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke. Lk 1:10 And when the time for the burning of incense came, all the assembled worshipers were praying outside. Mtt 2:11 On coming to the house, they saw the child with his mother Mary, and they bowed down and worshiped him. Then they opened their treasures and presented him with gifts of gold and of incense and of myrrh. Negatively, incense also represented the long history of idolatry that involved the offering of incense in worship of false gods: Jer 18:15; 7:9; 11:13, 17; 19:13; 44;; Hos 4:13; 11:2; Hab 1:16; Ezek 23:41; Hos 2:13. Positively, the prayers of the saints contrast starkly with the incense of idolaters. New song (5:9-10; 14:3) – see “new,” pp. 122, 122, 128 – the emphasis on new is about the profound significance of the events, not so much their temporal importance as recent.158 This is one of the most profound moments of worship ever described in the Bible, and it has ever since set the picture for our hope of heavenly music and worship. Every creature in heaven and on earth sings this song to the Lamb (v. 13). The importance of this song is that it occurs at the opening of the scroll, the beginning of the end-judgments that unfold in the seals, trumpets, and bowls. Christ Jesus is the Lamb of God and is the center of all praise in the universe. Other songs in the Revelation that correspond very closely thematically: Rev 7:10, 12; 15:3-4; 19:1-7. Beale and McDobough note that the “new song” in the OT “was always an expression of praise for God’s victory over the enemy.”159 The rich contents of this song include (7 praises?): • Passover Lamb is worthy: Messiah alone (no other man or angel) is worthy to open the scroll • Lamb was slain to purchase men: Messiah died to redeem his people • Lamb purchased people from every tribe on earth: all believers are Israel in the church of Jesus • People who are a kingdom of priests to serve God, and kings to reign on earth: new creation, new Adam • On the “kingdom of priests” motif, Beal and McDonught state: “This means that the Exodus idea of the kingdom and the priesthood has been universalized and woven into the concept of the saints’ universal kingdom of Dan 7, which has been inaugurated in the church.”160 • Lamb (as King of kings) receives power and wealth and wisdom and strength and honor and glory and praise (7 items of praise) • The Lamb sits on the throne for ever and ever. • See “lamb,” p. 142. Ps 33:3 Sing to him a new song; play skillfully, and shout for joy. Ps 40:3 He put a new song in my mouth, a hymn of praise to our God. Many will see and fear and put their trust in the Lord. Ps 96:1 Sing to the Lord a new song; sing to the Lord, all the earth. Ps 98:1 Sing to the Lord a new song, for he has done marvelous things; his right hand and his holy arm have worked salvation for him. Ps 144:9 I will sing a new song to you, O God; on the ten-stringed lyre I will make music to you, Ps 149:1 Praise the Lord. Sing to the Lord a new song, his praise in the assembly of the saints. Isa 42:10 Sing to the Lord a new song, his praise from the ends of the earth, you who go down to the sea, and all that is in it, you islands, and all who live in them. Rev 5:9 And they sang a new song: “You are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men for God from every tribe and language and people and nation. Rev 14:3 And they sang a new song before the throne and before the four living creatures and the elders. No one could learn the song except the 144,000 who had been redeemed from the earth. 158 Morris, Revelation, p. 98. Beale and McDonough, “Revelation,” p. 1102. 160 Beale and McDonough, “Revelation,” p. 1102. 159 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 148 Glory of God (5:12) – see “glory,” p. 90. Amen: Amh,n – !mE)a'w> Ÿ!mEïa'« (5:14) – Ps 89:53 – frequent OT motif in songs and prayers. The four creatures in Revelation conclude this new song with Amen. Rev 1:6 and has made us to be a kingdom and priests to serve his God and Father—to him be glory and power for ever and ever! Amen. Rev 1:7 Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen. Rev 3:14 To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. Rev 5:14 The four living creatures said, “Amen,” and the elders fell down and worshiped. Rev 7:12 saying: “Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!” Rev 19:4 The twenty-four elders and the four living creatures fell down and worshiped God, who was seated on the throne. And they cried: “Amen, Hallelujah!” Rev 22:20 He who testifies to these things says, “Yes, I am coming soon.” Amen. Come, Lord Jesus. Rev 22:21 The grace of the Lord Jesus be with God’s people. Amen. M. Revelation 6 (2) Six Seals Opened (6:1-17) ➢ See “seven seals” in Rev 5. Second vision continued The beginning of the judgments that correspond to seals being opened and the trumpets and bowls. From http://historicconnections.webs.com/manuscripts.htm Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 149 161 161 House, Charts of the NT, p. 147. See the chart of Literary Structures, p. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 150 Compare the Olivet discourses in Mk 13; Mtt 24; Lk 21. Some call these the Apocalyptic Discourse of Jesus, for he addresses the destructions coming either in the near or distant future from his earthly time. The Day of the Lord motif is background to this section, in that judgment was believed to always precede the coming of God’s kingdom. As in Zechariah’s visions and prophecies, there would be judgment before redemption in John’s Revelation. As in Jesus’ Olivet discourse, the judgment would come before the redemption. Many interpreters understand John’s vision of the seals to correspond very closely with Jesus’ predictions of judgment. It is interesting that it is Jesus in Revelation who opens the seven seals, considering he outlined these events during his Olivet Discourse. It is also interesting that it is the opening of the seals that initiate the sequences of judgments. That is, the scroll is never said to be opened, thus the importance of the seals themselves seems highlighted. Otherwise, the contents were made known in the scroll as it was gradually opened when the seals were released. I would suggest we suspend judgment with regard to overly specific identification of these events being described in the seals, trumpets, and bowls. Comparison of these two NT texts:162 Mark 13:7ff., 24f. 1. Wars 2. International strife 3. Earthquakes 4. Famines 5. Persecutions 6. Eclipses of the sun and moon, falling of the stars, shaking of the powers of heaven Revelation 6 – six seals 1. Wars 2. International strife 3. Famines 4. Pestilence (= death/Hades) 4. Persecutions 6. Earthquakes, eclipse of sun and moon turns red, falling of the stars, men call on rocks to fall on them, shaking of the powers of heaven John omits the reference to the destruction of Jerusalem from Mark 13:14ff, presumably because it had already happened. 1. OT background: Rev 6 (Beale considers second vision 6:1-17) Four horsemen (6:1-8): Zech 1:8ff; 6:1ff – The Kingdom of God is coming through God’s omnipotence over history and the nations through judgment. The four horsemen of the Apocalypse is a well known theme. These horsemen are revealed with the opening of the first four seals of the scroll. Colored horses are symbolic of the cataclysmic events precipitated by the Lamb opening the scroll. Horses often represent strength and power in battle or military status. This is precisely why God prohibited the kings of Israel the amassing of horses and chariots (Deut 17:16). Israel was also commanded not to fear enemies who had many horses, since the Lord was more powerful than any number of horses (Ex 14:9, 23; 15:1; Deut 11:4; Joh 11:4-11; Ps 20:7; 33:17-20; 76:5-7; 147:1-11; Prov 21:31; Is 31:3; Hos 14:3. God’s army hosts are to be feared, and his horses and chariots of fire (2 Ki 6:17; 7:6). John portrays Christ coming with his army riding on white horses (Rev 19:14). 162 By R.H. Charles in Beasley-Murray, Revelation, p. 130. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 151 Zechariah’s vision 1 of the man and horses: Zech 1:7-17163 The colors of the horses (cf. Isa 63:1-6) most likely signify: Red/scarlet: war and bloodshed (judgment of enemies). Red also has royal significance. Brown: combination of red and white suggests an intermediate state of unrest (in the earth?). White: victory in war. White can connote redemption from the wrath of God, as well as purity. Cf. Zechariah’s vision of the horses and chariots: Zech 6:1-8 Zech 6:5-6 The angel answered me, “These are the four spirits of heaven, going out from standing in the presence of the Lord of the whole world. 6 The one with the black horses is going toward the north country, the one with the white horses toward the west, and the one with the dappled horses toward the south.” Red Black going north White going west Dappled going south The horses in Revelation: the colors/riders of the horses signify: Seal 1 – White: war, peace taken away with large sword, see p. 102 (see ehite robes in 6:9) Seal 2 – Red: fire and destruction and blood Seal 2 – Black: famine, scales weigh limits of famine Seal 4 – Pale: death, power to kill by sword Unlike Zechariah 6:1-8, John has no chariots in his vision. Also, the riders on the horses in John’s vision bring the judgment of God. The imagery of riders going forth in such a way on horses to bring judgment would clearly have been understood as a war motif in the first century. See also Hab 3:8 Were you angry with the rivers, O Lord? Was your wrath against the streams? Did you rage against the sea when you rode with your horses and your victorious chariots? Hab 3:15 You trampled the sea with your horses, churning the great waters. Jeremiah 4:13 Look! He advances like the clouds, his chariots come like a whirlwind, his horses are swifter than eagles. Woe to us! We are ruined! Horses in Revelation Rev 6:2 I looked, and there before me was a white horse! Its rider held a bow, and he was given a crown, and he rode out as a conqueror bent on conquest. Rev 6:4 Then another horse came out, a fiery red one. Its rider was given power to take peace from the earth and to make men slay each other. To him was given a large sword. Rev 6:5 When the Lamb opened the third seal, I heard the third living creature say, “Come!” I looked, and there before me was a black horse! Its rider was holding a pair of scales in his hand. Rev 6:8 I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth. Rev 9:7 The locusts looked like horses prepared for battle. On their heads they wore something like crowns of gold, and their faces resembled human faces. Rev 9:9 They had breastplates like breastplates of iron, and the sound of their wings was like the thundering of many horses and chariots rushing into battle. Rev 9:17 The horses and riders I saw in my vision looked like this: Their breastplates were fiery red, dark blue, and yellow as sulfur. The heads of the horses resembled the heads of lions, and out of their mouths came fire, smoke and sulfur. 163 From Hague OT Prophets Syllabus. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 152 Rev 9:19 The power of the horses was in their mouths and in their tails; for their tails were like snakes, having heads with which they inflict injury. Rev 14:20 They were trampled in the winepress outside the city, and blood flowed out of the press, rising as high as the horses’ bridles for a distance of 1,600 stadia. Rev 18:13 cargoes of cinnamon and spice, of incense, myrrh and frankincense, of wine and olive oil, of fine flour and wheat; cattle and sheep; horses and carriages; and bodies and souls of men. Rev 19:11 I saw heaven standing open and there before me was a white horse, whose rider is called Faithful and True. With justice he judges and makes war. Rev 19:14 The armies of heaven were following him, riding on white horses and dressed in fine linen, white and clean. Rev 19:18 so that you may eat the flesh of kings, generals, and mighty men, of horses and their riders, and the flesh of all people, free and slave, small and great.” Rev 19:19 Then I saw the beast and the kings of the earth and their armies gathered together to make war against the rider on the horse and his army. Rev 19:21 The rest of them were killed with the sword that came out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh. Four judgments/plagues (6:1-8): Ezek 14:21 – The Kingdom of God is coming through God’s omnipotence over history and over the nations through judgment. The sword is the supreme symbol of God’s judgment, the judgment of famine was the epitome of the covenant curse. The fourth seal contains all four dangers: sword, famine, plague, wild beasts. These recall the plagues on Egypt, since plagues ever after that were perceived as judgment. Plagues (pestilence) were perhaps the greatest fear in the ANE, besides famine. YHWH used the plagues to judge both Israel and the nations, and to warn both to avoid idols, to turn to him, and to repent. In this way, God used the plagues to cause them to know who he is. Ex 9:14 or this time I will send the full force of my plagues against you and against your officials and your people, so you may know that there is no one like me in all the earth. Ezek 12:15-16 They will know that I am the Lord, when I disperse them among the nations and scatter them through the countries. 16 But I will spare a few of them from the sword, famine and plague, so that in the nations where they go they may acknowledge all their detestable practices. Then they will know that I am the Lord. Other judgment lists: Jer 14:21; 24:10; 27:8; Ezek 6:11; 7:15; 12:16 Deut 28:21-23 The Lord will plague you with diseases until he has destroyed you from the land you are entering to possess. 22 The Lord will strike you with wasting disease, with fever and inflammation, with scorching heat and drought, with blight and mildew, which will plague you until you perish. 23 The sky over your head will be bronze, the ground beneath you iron. Jer 14:21 For the sake of your name do not despise us; do not dishonor your glorious throne. Remember your covenant with us and do not break it. Jer 24:10 I will send the sword, famine and plague against them until they are destroyed from the land I gave to them and their fathers. Jer 27:8 If, however, any nation or kingdom will not serve Nebuchadnezzar king of Babylon or bow its neck under his yoke, I will punish that nation with the sword, famine and plague, declares the LORD, until I destroy it by his hand. Ezek 6:11 This is what the Sovereign LORD says: “Strike your hands together and stamp your feet and cry out ‘Alas!’ because of all the wicked and detestable practices of the house of Israel, for they will fall by the sword, famine and plague.” Ezek 7:15 Outside is the sword, inside are plague and famine; those in the country will die by the sword, and those in the city will be devoured by famine and plague. Ezek 12:16 But I will spare a few of them from the sword, famine and plague, so that in the nations where they go they may acknowledge all their detestable practices. Then they will know that I am the LORD. Ezek 14:21 For this is what the Sovereign LORD says: How much worse will it be when I send against Jerusalem my four dreadful judgments — sword and famine and wild beasts and plague—to kill its men and their animals! Hos 13:8 Like a bear robbed of her cubs, I will attack them and rip them open. Like a lion I will devour them; a wild animal will tear them apart. Hosea 13:14 “I will ransom them from the power of the grave; I will redeem them from death. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 153 Where, O death, are your plagues? Where, O grave, is your destruction? “I will have no compassion, Plagues in Revelation Rev 6:8 I looked, and there before me was a pale horse! Its rider was named Death, and Hades was following close behind him. They were given power over a fourth of the earth to kill by sword, famine and plague, and by the wild beasts of the earth. Rev 9:18 A third of mankind was killed by the three plagues of fire, smoke and sulfur that came out of their mouths. Rev 9:20 The rest of mankind that were not killed by these plagues still did not repent of the work of their hands; they did not stop worshiping demons, and idols of gold, silver, bronze, stone and wood—idols that cannot see or hear or walk. Rev 11:6 These men have power to shut up the sky so that it will not rain during the time they are prophesying; and they have power to turn the waters into blood and to strike the earth with every kind of plague as often as they want. Rev 15:1 I saw in heaven another great and marvelous sign: seven angels with the seven last plagues—last, because with them God’s wrath is completed. Rev 15:6 Out of the temple came the seven angels with the seven plagues. They were dressed in clean, shining linen and wore golden sashes around their chests. Rev 15:8 And the temple was filled with smoke from the glory of God and from his power, and no one could enter the temple until the seven plagues of the seven angels were completed. Rev 16:9 They were seared by the intense heat and they cursed the name of God, who had control over these plagues, but they refused to repent and glorify him. Rev 16:21 From the sky huge hailstones of about a hundred pounds each fell upon men. And they cursed God on account of the plague of hail, because the plague was so terrible. Rev 18:4 Then I heard another voice from heaven say: “Come out of her, my people, so that you will not share in her sins, so that you will not receive any of her plagues; Rev 18:8 Therefore in one day her plagues will overtake her: death, mourning and famine. She will be consumed by fire, for mighty is the Lord God who judges her. Rev 21:9 One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb.” Rev 22:18 I warn everyone who hears the words of the prophecy of this book: If anyone adds anything to them, God will add to him the plagues described in this book. Souls under altar (6:9) – the sacred blood (“blood,” pp. 89, 167, 171, 193) was poured out at the base of altar in the OT sanctuary (cf. 2 Tim 4:6). Parallels between the OT sanctuary and this heavenly throne (p. 131) room include lamps (p. 95) (4:5), the altar (6:9), an altar of incense (8:3); ark (p. 190) of the covenant (11:19). Ex 29:12 Take some of the bull’s blood and put it on the horns of the altar with your finger, and pour out the rest of it at the base of the altar. Lev 4:7 The priest shall then put some of the blood on the horns of the altar of fragrant incense that is before the Lord in the Tent of Meeting. The rest of the bull’s blood he shall pour out at the base of the altar of burnt offering at the entrance to the Tent of Meeting. Lev 4:18 18 He is to put some of the blood on the horns of the altar that is before the Lord in the Tent of Meeting. The rest of the blood he shall pour out at the base of the altar of burnt offering at the entrance to the Tent of Meeting. Lev 4:25 25 Then the priest shall take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering and pour out the rest of the blood at the base of the altar. Lev 4:34 34 Then the priest shall take some of the blood of the sin offering with his finger and put it on the horns of the altar of burnt offering and pour out the rest of the blood at the base of the altar. Lev 5:9 9 and is to sprinkle some of the blood of the sin offering against the side of the altar; the rest of the blood must be drained out at the base of the altar. It is a sin offering. Lev 8:15 15 Moses slaughtered the bull and took some of the blood, and with his finger he put it on all the horns of the altar to purify the altar. He poured out the rest of the blood at the base of the altar. So he consecrated it to make atonement for it. Lev 9:9 9 His sons brought the blood to him, and he dipped his finger into the blood and put it on the horns of the altar; the rest of the blood he poured out at the base of the altar. Heb 9:4 which had the golden altar of incense and the gold-covered ark of the covenant. This ark contained the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant Rev 8:3-5 Another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, with the prayers of all the saints, on the golden altar before the throne. 4 The smoke of the incense, together with the prayers of the saints, went up before God from the angel’s hand. 5 Then the angel took the censer, filled it with fire from the altar, and hurled it on the earth; and there came peals of thunder, rumblings, flashes of lightning and an earthquake. Rev 9:13 The sixth angel sounded his trumpet, and I heard a voice coming from the horns of the golden altar that is before God. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 154 Rev 11:1 I was given a reed like a measuring rod and was told, “Go and measure the temple of God and the altar, and count the worshipers there. Rev 14:18 Still another angel, who had charge of the fire, came from the altar and called in a loud voice to him who had the sharp sickle, “Take your sharp sickle and gather the clusters of grapes from the earth’s vine, because its grapes are ripe.” Revelation 16:7 And I heard the altar respond: “Yes, Lord God Almighty, true and just are your judgments.” Fifth seal – 6:12 White robes given to martyrs (6:11) – The martyrs of the kingdom of God are compared to the OT sacrifices (esp. the Passover Lamb in Rev 5:6). John’s vision of extreme suffering by the martyrs of the faith suggests they are like a sacrifice, and their blood cries out from their ground (Gen 4:10). See “dressed in white” (3:4), pp. 124, 164, 99. Gen 4:10 The LORD said, “What have you done? Listen! Your brother’s blood cries out to me from the ground. The imagery is also about the preservation of the line of promise, that is, the remnant of God’s people, and their deliverance and vindication. God is concerned with both preservation (redemption-promises) and vindication (divine retribution). Rev 16:6 for they have shed the blood of your saints and prophets, and you have given them blood to drink as they deserve.” Rev 17:6 I saw that the woman was drunk with the blood of the saints, the blood of those who bore testimony to Jesus. When I saw her, I was greatly astonished. Rev 18:24 In her was found the blood of prophets and of the saints, and of all who have been killed on the earth.” Rev 19:2 for true and just are his judgments. He has condemned the great prostitute who corrupted the earth by her adulteries. He has avenged on her the blood of his servants.” Rev 19:13 He is dressed in a robe dipped in blood, and his name is the Word of God. “How long O Lord?” (6:10): pleading with the Lord to bring swift vengeance or vindication or deliverance is frequent in the Bible, and especially in the OT prophets. The question in Revelation is answered in part beginning with 10:7 that affirms the completion of redemption history (which includes vengeance on God’s enemies). The expression “how long?” has a frequency worth noting: the expression has a universal poignancy for believers in anguish and pain, but is also is found coming from the Lord who is losing his patience with his rebellious people. It seems in places to be a complaint to God, but is usually a rhetorical expression of great longing for God to intervene or respond to the believers’ prayer. In those cases of God speaking, they typically convey a rhetorical dismay at the covenant failings of his people. See Psalms Exposition course syllabus for all the Bible texts for this expression. Ps 6:3 My soul is in anguish. How long, O LORD, how long? Ps 13:2 How long must I wrestle with my thoughts and every day have sorrow in my heart? How long will my enemy triumph over me? Ps 79:10 Why should the nations say, “Where is their God?” Before our eyes, make known among the nations that you avenge the outpoured blood of your servants. [see martyrs in Rev 6:11] Ps 79:5 How long, O LORD? Will you be angry forever? How long will your jealousy burn like fire? Hab 1:2 How long, O LORD, must I call for help, but you do not listen? Or cry out to you, “Violence!” but you do not save? Zech 1:12 Then the angel of the LORD said, “LORD Almighty, how long will you withhold mercy from Jerusalem and from the towns of Judah, which you have been angry with these seventy years?” Earthquake (6:12): The sixth seal (as also do the sixth and seventh trumpets and bowls) opens the end of the age in the judgment of God and the second coming of Christ. This involves the covenant promise and the “terrible day” of the Lord. Creation theology, judgment theology, and redemption theology all are accompanied by earthly signs like earthquakes, as in the Exodus. For example, Zechariah predicted a powerful earthquake often associated with the end of time: Ps 97:4 His lightning lights up the world; the earth sees and trembles. Isa 29:6 the Lord Almighty will come with thunder and earthquake and great noise, with windstorm and tempest and flames of a devouring fire. Ezek 38:19 In my zeal and fiery wrath I declare that at that time there shall be a great earthquake in the land of Israel. Amos 8:8 “Will not the land tremble for this, Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 155 and all who live in it mourn? The whole land will rise like the Nile; it will be stirred up and then sink like the river of Egypt. Zech 14:4-5 On that day his feet will stand on the Mount of Olives, east of Jerusalem, and the Mount of Olives will be split in two from east to west, forming a great valley, with half of the mountain moving north and half moving south. 5 You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake a in the days of Uzziah king of Judah. Then the LORD my God will come, and all the holy ones with him. Cf. Acts 1:11-12 “Men of Galilee,” they said, “why do you stand here looking into the sky? This same Jesus, who has been taken from you into heaven, will come back in the same way you have seen him go into heaven.” Earthquakes had a range of symbolic meaning: as manifestations of the great power of God in this world, and the presence of God, his glory. As when the law was given to Israel accompanied by earthquakes. This was a theophanous manifestation of God and his power to confirm this momentous event of revelation towards redemption. Jesus’ death/resurrection was accompanied by an earthquake (Mtt 27:54). And, the “shaking of the earth” motif conveys God’s judgment on the earth (Isa 13:13; 24:18-20; 29:6; Jer 10:10; Zech 14:4-5; Ezek 26:18; 38:19-20; Heb 12:26-27). That is, the one who created and sustains the universe could also shake it. Matt 24:7 Nation will rise against nation, and kingdom against kingdom. There will be famines and earthquakes in various places. Matt 27:54 When the centurion and those with him who were guarding Jesus saw the earthquake and all that had happened, they were terrified, and exclaimed, “Surely he was the Son c of God!” Earthquakes in Revelation Rev 6:12 I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, Rev 8:5 Then the angel took the censer, filled it with fire from the altar, and hurled it on the earth; and there came peals of thunder, rumblings, flashes of lightning and an earthquake. Rev 11:13 At that very hour there was a severe earthquake and a tenth of the city collapsed. Seven thousand people were killed in the earthquake, and the survivors were terrified and gave glory to the God of heaven. Rev 11:19 Then God’s temple in heaven was opened, and within his temple was seen the ark of his covenant. And there came flashes of lightning, rumblings, peals of thunder, an earthquake and a great hailstorm. Rev 16:18 Then there came flashes of lightning, rumblings, peals of thunder and a severe earthquake. No earthquake like it has ever occurred since man has been on earth, so tremendous was the quake. Sun darkened(blood red) (6:12): --same as the earthquake imagery: nature is under God’s control and command. Darkness over the earth was a sure sign of God’s judgment on the earth, and this was a return to pre-light conditions in Genesis 1. Recall, the momentous event of Christ’s death and “darkness came over all the land” (Matt 27:45). Nevertheless, this judgment meant that the new heavens and earth are approaching. This present state of the earth and its heavens is temporary, and thus will pass away, but the eternal kingdom will be one of a new heavens and a new earth. See Rev 16:10 – fifth bowl brings darkness. See “blood,” pp. 89, 167, 171, 193. The theme of light and darkness is so prevalent in the Bible that it can be seen as the central defining motif, or metaphor, to describe the cosmic, spiritual battle between God and Satan the Evil One, good and evil. See “darkness,” p. 171, 233. Beale notes several elements often mentioned in such texts: the shaking of the earth, the darking of the moon, the pouring out of blood, and 164 Ex 10:21-23 Then the Lord said to Moses, “Stretch out your hand toward the sky so that darkness will spread over Egypt— darkness that can be felt.” 22 So Moses stretched out his hand toward the sky, and total darkness covered all Egypt for three days. 23 No one could see anyone else or leave his place for three days. Yet all the Israelites had light in the places where they lived. Psa 68:7-8 When you went out before your people, O God, when you marched through the wasteland, Selah the earth shook, the heavens poured down rain, before God, the One of Sinai, before God, the God of Israel. a Or My mountain valley will be blocked and will extend to Azel. It will be blocked as it was blocked because of the earthquake c Or a son 164 Beale, “Revelation,” CNTOT, p. 1104. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 156 Isa 13:9-10 See, the day of the Lord is coming —a cruel day, with wrath and fierce anger— to make the land desolate and destroy the sinners within it. The stars of heaven and their constellations will not show their light. The rising sun will be darkened and the moon will not give its light. Isa 34:3-4 Their slain will be thrown out, their dead bodies will send up a stench; the mountains will be soaked with their blood. 4 All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree. Isa 50:3 I clothe the sky with darkness and make sackcloth its covering.” Joel 2:10 Before them the earth shakes, the sky trembles, the sun and moon are darkened, and the stars no longer shine. Jer 4:23-28 I looked at the earth, and it was formless and empty; and at the heavens, and their light was gone. 24 I looked at the mountains, and they were quaking; all the hills were swaying. 25 I looked, and there were no people; every bird in the sky had flown away. 26 I looked, and the fruitful land was a desert; all its towns lay in ruins before the Lord, before his fierce anger. 27 This is what the Lord says: “The whole land will be ruined, though I will not destroy it completely. 28 Therefore the earth will mourn and the heavens above grow dark, because I have spoken and will not relent, I have decided and will not turn back.” Joel 2:31 The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord. Ezek 32:7-8 When I snuff you out, I will cover the heavens and darken their stars; I will cover the sun with a cloud, and the moon will not give its light. All the shining lights in the heavens I will darken over you; I will bring darkness over your land, declares the Sovereign Lord. Amos 5:18 Woe to you who long for the day of the Lord! Why do you long for the day of the Lord? That day will be darkness, not light. Amos 8:9 “In that day,” declares the Sovereign Lord, “I will make the sun go down at noon and darken the earth in broad daylight. Mtt 24:29 “Immediately after the distress of those days “ ‘the sun will be darkened, and the moon will not give its light; the stars will fall from the sky, and the heavenly bodies will be shaken.’ Mk 13:24-25 “But in those days, following that distress, “ ‘the sun will be darkened, and the moon will not give its light; 25 the stars will fall from the sky, and the heavenly bodies will be shaken.’ Acts 2:19-20 I will show wonders in the heaven above and signs on the earth below, blood and fire and billows of smoke. 20 The sun will be turned to darkness and the moon to blood before the coming of the great and glorious day of the Lord. Jn 3:19 This is the verdict: Light has come into the world, but men loved darkness instead of light because their deeds were evil. 1 Pet 2:9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. Eph 6:12 For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. 1 Cor 4:5 Therefore judge nothing before the appointed time; wait till the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men’s hearts. At that time each will receive his praise from God. Lu 1:79 to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace.” 1 Jn 2:9 Anyone who claims to be in the light but hates his brother is still in the darkness. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 157 1 Jn 2:11 But whoever hates his brother is in the darkness and walks around in the darkness; he does not know where he is going, because the darkness has blinded him. Jude 6 And the angels who did not keep their positions of authority but abandoned their own home—these he has kept in darkness, bound with everlasting chains for judgment on the great Day. Jude 13 They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever. Rev 8:12 The fourth angel sounded his trumpet, and a third of the sun was struck, a third of the moon, and a third of the stars, so that a third of them turned dark. A third of the day was without light, and also a third of the night. Rev 16:10 The fifth angel poured out his bowl on the throne of the beast, and his kingdom was plunged into darkness. Men gnawed their tongues in agony Stars fall/sky is rolled up like a scroll (6:13) – same as the sun darkening: nature is under God’s control and command. The stars suggest the cosmic extent of God’s judgment on the creation, not literal stars falling onto the earth (see “lord of all the earth,” 11:4). The prediction concerns the new heavens and earth approaching. The important scroll motif (p. 94) , describing the universe like a scroll in God’s hands, is apropos considering the context of the scroll seals being opened here by the Lamb of God (p. 142, 158). Scrolls were opened with the right hand as they were being read, while simultaneously being rolled back up with the left hand. Isa 34:4 All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree. Every mountain (6:14; 17:9; cf. 21: 10) – Mountain theology. Mountains are a central BT theme that are a thread that ties much of the redemption-promise themes together, beginning in Eden, Sinai, Zio n, etc. Isa 40:4 Every valley shall be raised up, every mountain and hill made low; the rough ground shall become level, the rugged places a plain. Jer 16:16 “But now I will send for many fishermen,” declares the Lord, “and they will catch them. After that I will send for many hunters, and they will hunt them down on every mountain and hill and from the crevices of the rocks. Lu 3:5 Every valley shall be filled in, every mountain and hill made low. The crooked roads shall become straight, the rough ways smooth. Rev 6:14 The sky receded like a scroll, rolling up, and every mountain and island was removed from its place. Rev 6:15 Then the kings of the earth, the princes, the generals, the rich, the mighty, and every slave and every free man hid in caves and among the rocks of the mountains. Rev 6:16 They called to the mountains and the rocks, “Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! Rev 8:8 The second angel sounded his trumpet, and something like a huge mountain, all ablaze, was thrown into the sea. A third of the sea turned into blood, Rev 16:20 Every island fled away and the mountains could not be found. Rev 21:10 And he carried me away in the Spirit to a mountain great and high, and showed me the Holy City, Jerusalem, coming down out of heaven from God. Mt Zion Mt Sinai Mt Horeb Mt Moriah MT EDEN/PARADISE Redemption Creation Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 158 Mountains have diverse symbolism in the Bible: endurance, strength, security, desolation, fruitfulness, beauty, etc. Mountains that appear to represent strength and permanence, in juxtaposition to God’s omnipotence, also suggest the ephemeral nature of the created world. Indeed, Ezekiel uses the leveling of the mountains to illustrate the judgment of God (38:20; also Isa 40:4; 49:11). Mount Zion is pictured as the location of God’s final victory over his enemies (Ezek 38-39; Zech 14:3-4) and death (Is 24:23). Mountains naturally picture the place of contact between heaven and earth, and thus the presence/manifestation of God “on earth.” Mountains are the location of many events in the Bible: centers of idolatry (high places), strategic military features, and places of divine revelation (theophany and covenant). For our purposes, we will look at mountains with redemptive-historical significance. Eden (Adam’s sin and sacrifice) leads out to Moriah (Abraham’s sacrifice and the promise, Gn 22:1-2) which points to Sinai/Horeb (Moses’ sacrifice and covenant, Ex. 24:15) which points to Zion (David’s sacrifice and covenant, 2 Sm 24:18-24; 2 Chr 3:1 and the Death of the sacrificial death of Messiah). Zion is seen as the source of the river of life flowing out of paradise (Ps 46:4[5]; Isa 33:21-23; Ezek 47:1-12; Joel 3:18[4:18]; Zech 14:8). This has apparent correlations to the Temple/sanctuary of God’s presence in Zion as it pictures in the microcosmic restoration of Eden corresponding to the macrocosmic temple of heaven, and as it points to the Messianic restoration/redemption which re-opens the way into Eden/Paradise. Horeb is understood as the same location as Mt Sinai. Horeb is Elijah’s point of escape from rebellious Israel, while seeking refuge in God’s presence. The prophet of the Lord’s law is again removed from Israel, indicating further judgment on Israel, while he is also given a glimpse of God’s glory there. Kings of earth (6:15) – The OT is replete with references to God as the King, and especially of his own people. The Lamb is King over all the kings of the earth, for he is the King of Kings. The irony of the expression the “wrath of the Lamb” is that he may be the Lamb slain (see pp. 144, 213), but he is the Lamb risen and seated on the throne of God. This recalls the theme that every knee shall bow at the return of the Lamb, the Lion of the tribe of Judah, the King of Kings. See Rev 11:15 – the Kingdom come. See “throne,” pp. 87, 131. See the Ruler-Prince, the prince of this world, and princes in Rev 12:5-9, p. 199. See “crown,” p. 119. Psa 2:2 The kings of the earth take their stand and the rulers gather together against the Lord and against his Anointed One. Psa 2:10 Therefore, you kings, be wise; be warned, you rulers of the earth. Psalm 76:12 He breaks the spirit of rulers; he is feared by the kings of the earth. Ps 47:7 For God is the King of all the earth; sing to him a psalm of praise. Isa 9:6 For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 1 Tim 6:15 which God will bring about in his own time—God, the blessed and only Ruler, the King of kings and Lord of lords, Rev 17:14 They will make war against the Lamb, but the Lamb will overcome them because he is Lord of lords and King of kings—and with him will be his called, chosen and faithful followers.” Rev 19:16 On his robe and on his thigh he has this name written: king of kings and lord of lords. “Fall on us!” (6:16) – The Lord is King of Kings, every knee shall bow. The dread of those under God’s judgment is manifested in their reaction to God’s wrath. The ironic expression “the wrath of the Lamb” (see “Lamb,” pp. 142) shows the incongruous combination of the Lamb symbol with that of absolute power to execute justice (see victorious Lamb, 17:14). See Nah 1:6; Mal 3:2. Rom 1:18; 19:15. Zeph 1:14-18 “The great day of the LORD is near— Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 159 near and coming quickly. Listen! The cry on the day of the LORD will be bitter, the shouting of the warrior there. 15 That day will be a day of wrath, a day of distress and anguish, a day of trouble and ruin, a day of darkness and gloom, a day of clouds and blackness, 16 a day of trumpet and battle cry against the fortified cities and against the corner towers. 17 I will bring distress on the people and they will walk like blind men, because they have sinned against the LORD. Their blood will be poured out like dust and their entrails like filth. 18 Neither their silver nor their gold will be able to save them on the day of the LORD’s wrath. In the fire of his jealousy the whole world will be consumed, for he will make a sudden end of all who live in the earth.” Hos 10:8 The high places of wickednesse will be destroyed— it is the sin of Israel. Thorns and thistles will grow up and cover their altars. Then they will say to the mountains, “Cover us!” and to the hills, “Fall on us!” Isaiah 2:10 Go into the rocks, hide in the ground from dread of the Lord and the splendor of his majesty! Isa 2:9-20 So man will be brought low and mankind humbled— do not forgive them. 10 Go into the rocks, hide in the ground from dread of the Lord and the splendor of his majesty! 11 The eyes of the arrogant man will be humbled and the pride of men brought low; the Lord alone will be exalted in that day. 12 The Lord Almighty has a day in store for all the proud and lofty, for all that is exalted (and they will be humbled), 13 for all the cedars of Lebanon, tall and lofty, and all the oaks of Bashan, 14 for all the towering mountains and all the high hills, 15 for every lofty tower and every fortified wall, 16 for every trading shipb e Hebrew aven, a reference to Beth Aven (a derogatory name for Bethel) b Hebrew every ship of Tarshish Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 160 and every stately vessel. 17 The arrogance of man will be brought low and the pride of men humbled; the Lord alone will be exalted in that day, 18 and the idols will totally disappear. 19 Men will flee to caves in the rocks and to holes in the ground from dread of the Lord and the splendor of his majesty, when he rises to shake the earth. 20 In that day men will throw away to the rodents and bats their idols of silver and idols of gold, which they made to worship. Who can stand (6:17; see 15:8, p. 230): – The Lord is King of Kings, every knee shall bow. This conveys the complete extent of God’s judgment, that no-one will stand against his judgment. This motif suggests the powerlessness of humans on one hand, but also is suggestive of the impossibility of standing before God’s presence while under God’s wrath. Without the blood of the Lamb, there is no chance of standing before God’s presence or wrath (Only Jesus enables us to stand in the presence of God.). Cf. the angels that stand before God in Rev 8:2. Many times the angels appeared to men caused them to fall before them; how much more before God himself! See Handel’s Messiah “Who Can Abide” (HWV 56). This corresponds with theme of God’s kingship (6:16). 1 Sam 6:20 and the men of Beth Shemesh asked, “Who can stand in the presence of the Lord, this holy God? To whom will the ark go up from here?” Ps 76:7 You alone are to be feared. Who can stand before you when you are angry? Mal 3:2 But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap. Joel 2:10 Before them the earth shakes, the sky trembles, the sun and moon are darkened, and the stars no longer shine. Joel 2:11 The Lord thunders at the head of his army; his forces are beyond number, and mighty are those who obey his command. The day of the Lord is great; it is dreadful. Who can endure it? Joel 2:31 The sun will be turned to darkness and the moon to blood before the coming of the great and dreadful day of the Lord. Nah 1:5-6 The mountains quake before him and the hills melt away. The earth trembles at his presence, the world and all who live in it. 6 Who can withstand his indignation? Who can endure his fierce anger? His wrath is poured out like fire; the rocks are shattered before him. Rev 6:17 For the great day of their wrath has come, and who can stand?” The wrath of God is the result of his anger against sin which corresponds with his holy righteousness and the wrath of the Lamb. This is the general background of all the book of Revelation. The anger of the nations against the Lord will be silenced with the wrath of the Lamb. (see “Lamb” and “wrath of the Lamb,” pp. 142, 158).165 Wrath of God 2 Chron 36:16 But they mocked God’s messengers, despised his words and scoffed at his prophets until the wrath of the Lord was aroused against his people and there was no remedy. Ezra 7:23 Whatever the God of heaven has prescribed, let it be done with diligence for the temple of the God of heaven. Why should there be wrath against the realm of the king and of his sons? Neh 13:18 Didn’t your forefathers do the same things, so that our God brought all this calamity upon us and upon this city? Now you are stirring up more wrath against Israel by desecrating the Sabbath.” 165 http://www.youtube.com/watch?v=_tiyDiIo4dg&NR=1 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 161 Job 20:28 A flood will carry off his house, rushing waters on the day of God’s wrath. Ps 7:11God is a righteous judge, a God who expresses his wrath every day. Ps 59:13 consume them in wrath, consume them till they are no more. Then it will be known to the ends of the earth that God rules over Jacob. Selah Isa 13:9 See, the day of the Lord is coming —a cruel day, with wrath and fierce anger— to make the land desolate and destroy the sinners within it. Isa 51:20 Your sons have fainted; they lie at the head of every street, like antelope caught in a net. They are filled with the wrath of the Lord and the rebuke of your God. Jer 10:10 But the Lord is the true God; he is the living God, the eternal King. When he is angry, the earth trembles; the nations cannot endure his wrath. Jer 25:15 This is what the Lord, the God of Israel, said to me: “Take from my hand this cup filled with the wine of my wrath and make all the nations to whom I send you drink it. Zeph 1:14 “The great day of the Lord is near— near and coming quickly. Listen! The cry on the day of the Lord will be bitter, the shouting of the warrior there. Zeph 1:18 Neither their silver nor their gold will be able to save them on the day of the Lord’s wrath. In the fire of his jealousy the whole world will be consumed, for he will make a sudden end of all who live in the earth.” Zeph 2:2-3 before the appointed time arrives and that day sweeps on like chaff, before the fierce anger of the Lord comes upon you, before the day of the Lord’s wrath comes upon you. 3 Seek the Lord, all you humble of the land, you who do what he commands. Seek righteousness, seek humility; perhaps you will be sheltered on the day of the Lord’s anger. Mal 4:5 “See, I will send you the prophet Elijah before that great and dreadful day of the Lord comes. Rom 1:18 The wrath of God is being revealed from heaven against all the godlessness and wickedness of men who suppress the truth by their wickedness, Cols 3:6 Because of these, the wrath of God is coming. 1 Thessalonians 2:16 in their effort to keep us from speaking to the Gentiles so that they may be saved. In this way they always heap up their sins to the limit. The wrath of God has come upon them at last. a Rev 6:16 They called to the mountains and the rocks, “Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! Rev 6:17 For the great day of their wrath has come, and who can stand?” Rev 11:18 The nations were angry; and your wrath has come. The time has come for judging the dead, and for rewarding your servants the prophets and your saints and those who reverence your name, both small and great— and for destroying those who destroy the earth.” Rev 14:10 he, too, will drink of the wine of God’s fury, which has been poured full strength into the cup of his wrath. He will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. Rev 14:19 The angel swung his sickle on the earth, gathered its grapes and threw them into the great winepress of God’s wrath. Rev 15:1 I saw in heaven another great and marvelous sign: seven angels with the seven last plagues—last, because with them God’s wrath is completed. Rev 15:7 Then one of the four living creatures gave to the seven angels seven golden bowls filled with the wrath of God, who lives for ever and ever. Rev 16:1 Then I heard a loud voice from the temple saying to the seven angels, “Go, pour out the seven bowls of God’s wrath on the earth.” Rev 16:19 The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Great and gave her the cup filled with the wine of the fury of his wrath. Rev 19:15 Out of his mouth comes a sharp sword with which to strike down the nations. “He will rule them with an iron scepter.” He treads the winepress of the fury of the wrath of God Almighty. N. Revelation 7 (3) The seal interlude: two multitudes (7:1-17) (a) The 144,000 (7:1-8) (b) The innumerable multitude (7:9-17) Second vision continued. Setting: the heavenly throne room. Serves as the interlude between the sixth and seventh seals. See interludes, p. 58. a Or them fully Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 162 Since John says, “after this I saw” (7:1) some suppose that it means the events described in Rev 7:1-8 follow those of Rev 6, yet if 6:12-17 is a description of the end then there is either some concurrent overlap of events, or Rev 7:1-8 is chronologically before Rev 6. The 144,000 “sealed” believers seem to correspond back to those in the opening of the fifth seal in Rev 6:12 (while also pointing forward to the trumpet judgments in Rev 8:6f.).166 That is, it refers to all Christians: Eph 1:13 And you also were included in Christ when you heard the word of truth, the gospel of your salvation. Having believed, you were marked in him with a seal, the promised Holy Spirit, In contrast, some interpreters take the 144,000 of Rev 7 literally of ethnic Jews (restored remnant) from the tribes of Israel (but some inconsistently then hold that the though the number is literal their ethnicity is not to be taken literally). Others understand this as the spiritual people of God of all tribes and nations. Along with the 144,000 are multitudes upon multitudes of people, angels, elders, and the four living creatures standing before God and crying out praise to the Lamb on the throne. This prepares for the opening of the seventh seal and the final judgments. They declare in their praise of God the central truth of redemption-history: God alone brings salvation through the Lamb slain (pp. 144, 213). This scene also corresponds to the final such heavenly scene in which the great multitude shouts “Hallelujah! . . . ” (19:18). In both scenes, and particularly the latter, the judgment of God is perfect and perfectly just. One of the elders in John’s vision tells him the meaning of this great assembly: it is a delivered kingdom of priests who live in God’s presence forever, and never hunger or thirst or suffer. This is directly linked with the final picture of heaven in Rev 21 where there will be no death, no tears, no pain. The covenant promise “I will be your God, and you will be my people” will be completely fulfilled at that point (Rev 21:3). The question of the tribulation enters here, as well as Daniel’s 70th seven. See pp. 22, seventy ‘sevens’28. Those who have come out of the great tribulation . . . 1. OT background: Rev 7 Four corners & four winds (7:1) – figurative images that comprehensively picture the entire world, N-E-S-W. Both the earth and the sanctuary often have this motif of four corners. The four winds picture the totality of God’s judgment, as well as his total sovereignty over nature, history, the future, the angels, and the judgment. Four corners Exod 25:26 Make four gold rings for the table and fasten them to the four corners, where the four legs are. Exod 38:2 They made a horn at each of the four corners, so that the horns and the altar were of one piece, and they overlaid the altar with bronze. Ezek 7:2 Son of man, this is what the Sovereign Lord says to the land of Israel: The end! The end has come upon the four corners of the land. Ezek 46:21 He then brought me to the outer court and led me around to its four corners, and I saw in each corner another court. Ezekiel 46:22 In the four corners of the outer court were enclosed courts, forty cubits long and thirty cubits wide; each of the courts in the four corners was the same size. Acts 10:11 He saw heaven opened and something like a large sheet being let down to earth by its four corners. Rev 7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth to prevent any wind from blowing on the land or on the sea or on any tree. Rev 20:8 and will go out to deceive the nations in the four corners of the earth—Gog and Magog—to gather them for battle. In number they are like the sand on the seashore. Four winds Jer 49:36 I will bring against Elam the four winds from the four quarters of the heavens; I will scatter them to the four winds, and there will not be a nation where Elam’s exiles do not go. Ezek 37:9 Then he said to me, “Prophesy to the breath; prophesy, son of man, and say to it, ‘This is what the Sovereign Lord says: Come from the four winds, O breath, and breathe into these slain, that they may live.’ ” Dan 7:2 Daniel said: “In my vision at night I looked, and there before me were the four winds of heaven churning up the great sea. Dan 8:8 The goat became very great, but at the height of his power his large horn was broken off, and in its place four prominent horns grew up toward the four winds of heaven. Dan 11:4 After he has appeared, his empire will be broken up and parceled out toward the four winds of heaven. It will not go to his descendants, nor will it have the power he exercised, because his empire will be uprooted and given to others. 166 The redeemed contrast with those previously judged in Rev 6. This is a positive, forward-looking to heaven interlude between the sixth and seventh seals. This corresponds with the trumpet interlude of redemption motifs. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 163 Zech 2:6 “Come! Come! Flee from the land of the north,” declares the Lord, “for I have scattered you to the four winds of heaven,” declares the Lord. Matt 24:31 And he will send his angels with a loud trumpet call, and they will gather his elect from the four winds, from one end of the heavens to the other. Mk 13:27 And he will send his angels and gather his elect from the four winds, from the ends of the earth to the ends of the heavens. 7:1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth to prevent any wind from blowing on the land or on the sea or on any tree. Seal on forehead (7:3) – Positive redemption imagery contrasts with judgment imagery. This symbol implies either spiritual protection and/or ownership – The line of the promise is protected from judgment and is delivered. Reminiscent of the passing over the Israelite houses marked with blood in Goshen. The seal is not to be understood as literal, but rather as symbolic, as in Ezekiel. See Rev 5:6. See seals, p. 143. Ezek 9:4-6 and said to him, “Go throughout the city of Jerusalem and put a mark on the foreheads of those who grieve and lament over all the detestable things that are done in it.” 5 As I listened, he said to the others, “Follow him through the city and kill, without showing pity or compassion. 6 Slaughter old men, young men and maidens, women and children, but do not touch anyone who has the mark. Begin at my sanctuary.” So they began with the elders who were in front of the temple. Beal interprets this reference in John to Ezekiel as similarly typological of the faithful remnant of the church: at the “time of the destruction or to the preservation of the remnant who symbolize a future hope for Israel in captivity and, especially, in the restoration from captivity.”167 Census of Israel (7:4-8) – Num 1; 26; 2 Sam 24:9 -- The line of the promise is protected from judgment and is delivered, the people of God in the Kingdom of God. Twelve Tribes (7:5-8) – Gen 49 (12 sons); Num 1 (Ephraim & Manasseh for Levi and Jos); Ezek 48 (Dan still around in Millennium?) -- the people of God in the Kingdom of God. Twelve held significance to Israel in relation to the promise of land for the twelve tribes, and was incorporated into many facets of their life: twelve spies, twelve pillars on Sinai, twelve stones (see “jewels, p. 281) at the Jordon River, twelve stones in the priestly breastplate, twelve governors under Solomon, sanctuary items sometimes were twelve. In the NT: twelve disciples, twelve baskets of bread after feeding the five thousand, twelve thrones to judge the twelve tribes, twelve foundations (Rev 21:14). See “twelve stones,” p. 163. Twelve also features prominently in Revelation: Rev 12:1 A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. Rev 21:12 It had a great, high wall with twelve gates, and with twelve angels at the gates. On the gates were written the names of the twelve tribes of Israel. Rev 21:14 The wall of the city had twelve foundations, and on them were the names of the twelve apostles of the Lamb. Rev 21:21 The twelve gates were twelve pearls, each gate made of a single pearl. The great street of the city was of pure gold, like transparent glass. Rev 22:2 down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. Twelve groups (of 12,000 each) (7:5-8) – 1 Chron 27 (twelve groups of 24,000 each) – The remnant of God’s people after the Exile return, as also the people of God will be returned and delivered into God’s kingdom. As noted, this relates to the land promise to the twelve tribes. Revelation omits Dan to keep the list to twelve, since John counts both Manasseh and Joseph (Manasseh and Ephraim were from Joseph). In the first century, only Judah, Benjamin, and Levi had clearly recognized ancestors. See “twelve,” “twelve stones,” pp. 163. The priority of the Messianic King is indicated in the fact that the tribe of Judah is mentioned first in Gen 49.168 167 168 Beale, CNOT, p. 1107. Beale, “Revelation,” CNOT, p. 1107. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 164 Gen 49:8-10 Judah, your brothers will praise you; your hand will be on the neck of your enemies; your father’s sons will bow down to you. 9 You are a lion’s cub, O Judah; you return from the prey, my son. Like a lion he crouches and lies down, like a lioness—who dares to rouse him? 10 The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs and the obedience of the nations is his. Great Multitude in White robes (7:9) – the promise to Abraham is pictured here, for God promised him many children beyond number (Gen 22:15-18; cf. 20:8). Clean clothing always contrasts symbolically with sinfulness. Those dressed in white represent those clothed in righteousness and forgiveness (Zech 3:1-8). Sanctification of the justified. This imagery had its beginning in Gen 3:21, where God clothed sinful Adam and Eve. See Ex 28 (purification of priestly clothing and linen). See also Mtt 17:2; Mk 9:3; Lk 9:29; Dan 7:9; Lk 24:4; Acts 10:30; Mt 28:3. See robes, p. 124. Rev 3:4-5 Yet you have a few people in Sardis who have not soiled their clothes. They will walk with me, dressed in white, for they are worthy. 5 He who overcomes will, like them, be dressed in white. I will never blot out his name from the book of life, but will acknowledge his name before my Father and his angels. Rev 7:9 After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. Rev 7:13 Then one of the elders asked me, “These in white robes—who are they, and where did they come from?” Rev 7:14 I answered, “Sir, you know.” And he said, “These are they who have come out of the great tribulation; they have washed their robes and made them white in the blood of the Lamb. Rev 22:14 “Blessed are those who wash their robes, that they may have the right to the tree of life and may go through the gates into the city. Rev 21:2 I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. Elders (7:11, 13) – see twenty-four elders, p. 138. Glory of God (7:12) – see “glory,” p. 90. Great Tribulation (7:14) – see also 1:9; 2:9, and “tribulation,” pp. 22, 20. Spread tent (7:15) – A place of refuge for the redeemed people of God. God’s presence is their protection. The kingdom of God is advanced. The imagery of tents had a long history in Israel, particularly related to the tabernacles used in the desert of Israel’s deliverance and wanderings. God’s presence is their protection. It also relates to the meaning of the tabernacle as the place of refuge for God’s people. All of this links with the land promise, that Israel’s “tent” would be extended. In this text in Rev 7:15, this imagery especially points forward to the eternal relief from hunger and thirst and tears. Isa 4:5-6 Then the Lord will create over all of Mount Zion and over those who assemble there a cloud of smoke by day and a glow of flaming fire by night; over all the glory will be a canopy. 6 It will be a shelter and shade from the heat of the day, and a refuge and hiding place from the storm and rain. Isa 49:10 They will neither hunger nor thirst, nor will the desert heat or the sun beat upon them. He who has compassion on them will guide them and lead them beside springs of water. No hunger and thirst (7:16) – This motif relates to the covenant-promises of land, provision, and ultimately to the reversal of the curse and the new creation. Both of these themes had a long history in the outworking of both the covenant blessings and the covenant curses. See esp. the Wilderness Wandering and the later provisions in the Promised Land. They also have important theological aspects, in that the righteous will never hunger or thirst for the Word of God (or redemption), since they are richly provided for. Deut 28:48 therefore in hunger and thirst, in nakedness and dire poverty, you will serve the enemies the Lord sends against you. He will put an iron yoke on your neck until he has destroyed you. 2 Chron 32:11 When Hezekiah says, ‘The Lord our God will save us from the hand of the king of Assyria,’ he is misleading you, to let you die of hunger and thirst. Neh 9:15 In their hunger you gave them bread from heaven and in their thirst you brought them water from the rock; you told them to go in and take possession of the land you had sworn with uplifted hand to give them. Isa 5:13 Therefore my people will go into exile for lack of understanding; Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 165 their men of rank will die of hunger and their masses will be parched with thirst. Isa 29:8 as when a hungry man dreams that he is eating, but he awakens, and his hunger remains; as when a thirsty man dreams that he is drinking, but he awakens faint, with his thirst unquenched. So will it be with the hordes of all the nations that fight against Mount Zion. Isa 49:10 They will neither hunger nor thirst, nor will the desert heat or the sun beat upon them. He who has compassion on them will guide them and lead them beside springs of water. John 4:14 but whoever drinks the water I give him will never thirst. Indeed, the water I give him will become in him a spring of water welling up to eternal life. Mtt 5:6 Blessed are those who hunger and thirst for righteousness, for they will be filled. 2 Cor 11:27 I have labored and toiled and have often gone without sleep; I have known hunger and thirst and have often gone without food; I have been cold and naked. Rev 7:16 Never again will they hunger; never again will they thirst. The sun will not beat upon them, nor any scorching heat. Shepherd (7:17) – apx 60x God is pictured as the shepherd of his people in the Bible. See especially Ps 23 – The loving care of God for his people. The kingdom of God is lead by a loving shepherd. This farming picture conveys the loving care of God for his people. The image of a shepherd links with the previous ones concerning God’s people (twelve groups, see “twelve,” twelve stones,” p. 163), for God’s people are often portrayed as God’s sheep or flock (Ps 107:41; Ezek 36:37-38; 1 Ki 22:17; Jer 13:17; 50:6). Such imagery pictures God’s possession of his people, and thus his close protection, care, guidance, provision, and security for them. This Shepherd is also the Lamb of God! In Rev 7:17, the people of God’s kingdom are lead by a loving shepherd who himself is the Lamb of God (see “Lamb,” pp. 142, “wrath of Lamb,” p. 158). Throughout the OT, the image of the shepherd had Messianic connotations that we understand as fulfilled in Jesus Christ. Jn 10:14 I am the good shepherd; I know my sheep and my sheep know me— Tears (7:17; 21:4) – The reversal of the curse will be the end of all tears. The tears relate to the consequences of sin in suffering and death, as well as the guilt and shame we inherited from Adam. This “veil of tears” has been the history of OT Israel and all peoples since Adam. The covenant-promise will be one of the end of tears, and more importantly the era of eternal joy and laughter. Joy is mentioned over 200x in the Bible, indicating its significance to God and for human life. Ps 126:5 Those who sow in tears will reap with songs of joy. Isa 25:8 he will swallow up death forever. The Sovereign Lord will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth. The Lord has spoken. Rev 7:17 For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes. Rev 21:4 He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away. Laughter Gen 21:6 Sarah said, “God has brought me laughter, and everyone who hears about this will laugh with me.” Job 8:21 He will yet fill your mouth with laughter and your lips with shouts of joy. Ps 126:2 Our mouths were filled with laughter, our tongues with songs of joy. Then it was said among the nations, “The Lord has done great things for them.” The end of the positive glimpses of the heavenly order. O. Revelation 8-9 (4) The Seventh Seal (8:1) Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 166 c. The seven trumpets (8:2-11:20) (1) Trumpets prepared (8:2-6) (2) Six trumpets sounded (8:7-9:21) ➢ See the philosophically terrifying movie the Seventh Seal by Bergman. Beale considers the third vision 8:7-9:21; 11:14-18. The opening of the seventh seal begins silence in heaven (p. 136) and then the incense (p. 146), which represents the prayers of the saints, in the golden censor is thrown to the earth before the seven (pp. 87, 86) trumpets (p. 93) begin. It seems that the prayers of the saints initiate the judgment of God on the earth, or the second sequence of judgments (depending on your view of the correlations, pp. 9, 56). The sequence of seven angels and their seven trumpets correspond (Rev 8:6-9:21) with the seven seals (Rev 6:1-8:1) and the seven angels with their seven bowls of wrath (Rev 15). There particularly seems to be an overlap between the last seal and the seven trumpets, according to many interpreters. The seven angels and their seven trumpets clearly convey the judgment of God, and thus correspond to the Exodus judgments on Egypt before God delivered Israel into the wilderness (see plagues, p. 167). Each of the plagues and judgments in both cases represent the almighty power of God over creation and nations. These judgments also have correlations to the preexilic judgments executed on the nations and Israel announced through the OT prophets. Thus, the judgment imagery is usually quite plain. See seven seals, Rev 5:1f., and “seals,” p. 143. Silence in heaven is perhaps the most somber foreboding of disaster imaginable. Beasley-Murray suggest that this silence is the time when the prayers of the saints is heard, but this speculative interpretation depends, in my view, too heavily on Talmudic writings in the Hagigah (12b).169 The sequence: silence  prayers as incense rising to God  immediate judgment from God Thus, we can affirm that the prayers were indeed answered by God’s judgment (8:5-9:21), but the silence seems to be prior to the prayers rising. (Nevertheless, we could understand similarly to Beasley-Murray that the silence was God’s waiting for the prayers to arise before him.) Silence in the Bible connotes a range of meaning in regards to humans and God. In regards to human relations to God, silence expresses the reverent submission to God who is perfect and holy. To be “silenced” before God is to cease making your self-defense before God, submitting to the reality of being a sinner. Submitting to God in obedience is also an aspect of this range of meaning: Ps 4:4 In your anger do not sin; when you are on your beds, search your hearts and be silent. Selah Deut 27:9 Then Moses and the priests, who are Levites, said to all Israel, “Be silent, O Israel, and listen! You have now become the people of the LORD your God. Revelation from God is the antithesis of silence, for it is God’s speech-act of unveiling of his purposes of judgment and redemption. When God speaks the universe into existence, we see his almighty power expressed through simple speech. When God speaks his law to Moses he reveals his moral character to fallen people now blinded by sin’s deceit. When the Lord sends Judges and prophets to speak to his people of judgment and redemption he again reveals himself to them. When God sends Elijah into hiding during a time of extensive idolatry, God is silent in his revelation to his people. Such silence is judgment itself. Silence often forebodes the judgment of God in the Bible, or his revelation of judgment. Depending on what side of judgment a person is standing, silence could be either a sign of hope for the righteous (that God will respond to their cries170) while being a sign of impending doom for the wicked: Ps 50:3 Our God comes and will not be silent; a fire devours before him, and around him a tempest rages. Ps 50:21 These things you have done and I kept silent; you thought I was altogether a like you. But I will rebuke you 169 Beasley-Murray, Revelation, p. 150. Francis Schaeffer’s book, He is There and He is not Silent, well identifies the supreme importance of God’s communication with us through his Word. a Or thought the `I AM’ was 170 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 167 and accuse you to your face. Ps 83:1 O God, do not keep silent; be not quiet, O God, be not still. Isa 42:14 For a long time I have kept silent, I have been quiet and held myself back. But now, like a woman in childbirth, I cry out, I gasp and pant. Isa 62:1 For Zion’s sake I will not keep silent, for Jerusalem’s sake I will not remain quiet, till her righteousness shines out like the dawn, her salvation like a blazing torch. Isa 65:6 See, it stands written before me: I will not keep silent but will pay back in full; I will pay it back into their laps— Jesus responded at his trial with silence, a sure sign of God’s displeasure with those questioning him (even though Jesus does eventually answer the High priest’s last question in the affirmative): Isa 53:7 He was oppressed and afflicted, yet he did not open his mouth; he was led like a lamb to the slaughter, and as a sheep before her shearers is silent, so he did not open his mouth. Mk 14:61 But Jesus remained silent and gave no answer. Again the high priest asked him, “Are you the Christ, a the Son of the Blessed One?” The heavenly multitudes in Rev 8 correspond with those of Rev 7:1-8. 1. OT background: Rev 8-9 Commencing of judgment imagery and final judgment. Many exodus allusions: the plagues/angels in Revelation compared to the Exodus plagues: the ten plagues of Exodus are adjusted to six (seven?) in Revelation. Beale says Revelation patterns the trumpets and bowls after the Exodus plague signs with two spiritual functions: to open the eyes of some and to blind the eyes of others (see f.n. 84). Rev 8 1. hail and fire ➔ hail in Egypt (7th plague) 2. water turned to blood ➔ blood in Nile (1st plague) 3. water turned bitter ➔ all water in Egypt turned to blood (1st plague) 4. partial darkness over the earth ➔ darkness in Egypt (9th plague) Rev 9 5. locusts from the abyss ➔ locusts in Egypt (8th plague) 6. death of 1/3 of humanity ➔ death of firstborn in Egypt (10th plague) The Seventh Seal(8:1) – the fullness of God’s judgment is revealed Censer and incense, golden altar, tabernacle and temple (8:3-5): Ex 27:3; 30:1-6; 1 Ki 7:50; Ps 141:2; Lev 16:12, 17; Num 16:18, 46; a Or Messiah Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 168 2 Chron 26:19; Ezek 8:11; Lk 1:10; ev 8:3; Rev 8:5; 9:13. Parallels between the OT sanctuary and this heavenly throne (pp. 131, 87) room include lamps (4:5), an altar (6:9), an altar of incense (8:3); ark of the covenant (11:19) (p. 190). The censer and incense represented the priestly prayers (and sacrifices), and the smoke concealed the Most Holy Place of the ark from view. The sanctuary imagery continues in Revelation, and peaks in 11:19 when the temple opens and John sees the ark of the covenant in heaven (see “in heaven,” p. 136). ➢ See incense in Rev 5:8 (p. 146). Lev 16:12-13 He is to take a censer full of burning coals from the altar before the LORD and two handfuls of finely ground fragrant incense and take them behind the curtain. 13 He is to put the incense on the fire before the LORD, and the smoke of the incense will conceal the atonement cover above the Testimony, so that he will not die. The covenant-promises were fulfilled through the covenant-presence, involving blood-atonement before the law upon the atonement-cover over the ark. Thus, the sanctuary imagery of Revelation corresponds closely with that of the OT sanctuary and its articles. The golden altar in the OT was made out of acacia wood for burning incense and was kept in from of the separating curtain of the Holy Place outside the Most Holy Place. Ex 27:1-2 Build an altar of acacia wood, three cubits a high; it is to be square, five cubits long and five cubits wide. b 2 Make a horn at each of the four corners, so that the horns and the altar are of one piece, and overlay the altar with bronze. 1 Ki 7:48 Solomon also made all the furnishings that were in the LORD’s temple: the golden altar; the golden table on which was the bread of the Presence; 2 Chron 4:19 Solomon also made all the furnishings that were in God’s temple: the golden altar; the tables on which was the bread of the Presence; Heb 9:4 which had the golden altar of incense and the gold-covered ark of the covenant. This ark contained the gold jar of manna, Aaron’s staff that had budded, and the stone tablets of the covenant. Rev 8:3 Another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, with the prayers of all the saints, on the golden altar before the throne. Rev 9:13 The sixth angel sounded his trumpet, and I heard a voice coming from the horns of the golden altar that is before God. See p. 174. Casting coals on earth (8:5) – The sanctuary and the covenant-promise fulfilled through the covenant-presence, atonement before the law, upon the atonement-cover over the ark. Gen 19:24 Then the Lord rained down burning sulfur on Sodom and Gomorrah—from the Lord out of the heavens. Amos 7:4 This is what the Sovereign Lord showed me: The Sovereign Lord was calling for judgment by fire; it dried up the great deep and devoured the land. Ezek 10:2 The LORD said to the man clothed in linen, “Go in among the wheels beneath the cherubim. Fill your hands with burning coals from among the cherubim and scatter them over the city.” And as I watched, he went in. The coals in Revelation 8:5 initiate the coming judgments announced in sequence by the angel’s trumpets. Fire has extensive significance in the OT: warfare and destruction, God’s provisions, ceremonial purification, God’s theophanous manifestations and his perpetual presence in the sanctuary, fire led the Israelites in the wilderness, God’s judgment (Sodom and Gomorrah, etc.) in fire coming down from heaven (1 Ki 18:38; Rev 20:9). See also Hos 8:5; Nah 1:6; Lam 2:4; Isa 66:15, 24; Jer 15:14; Ps 97:3; Isa 33:12; Joel 2:3; Mic 1:4. See also 2 Thess 1:7; Mk 9:49; Mtt 3:10, 12; 13:40; Jn 15:6; 1 Cor 3:10-15; Ja 5:3; 2 Pet 2:17; Jude 13. See fiery pillars in Rev 10:1, p. 178. See “hell” and Gehenna,” p. 266, 266. Fire from heaven in the Bible: Deut 4:36 From heaven he made you hear his voice to discipline you. On earth he showed you his great fire, and you heard his words from out of the fire. 2 Kgs 1:10 Elijah answered the captain, “If I am a man of God, may fire come down from heaven and consume you and your fifty men!” Then fire fell from heaven and consumed the captain and his men. 2 Kgs 1:12 “If I am a man of God,” Elijah replied, “may fire come down from heaven and consume you and your fifty men!” Then the fire of God fell from heaven and consumed him and his fifty men. 2 Kgs 1:14 See, fire has fallen from heaven and consumed the first two captains and all their men. But now have respect for my life!” 2 Kgs 2:11 As they were walking along and talking together, suddenly a chariot of fire and horses of fire appeared and separated the two of them, and Elijah went up to heaven in a whirlwind. a b That is, about 4 1|2 feet (about 1.3 meters) That is, about 7 1|2 feet (about 2.3 meters) long and wide Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 169 1 Chron 21:26 David built an altar to the LORD there and sacrificed burnt offerings and fellowship offerings. He called on the LORD, and the LORD answered him with fire from heaven on the altar of burnt offering. 2 Chron 7:1 When Solomon finished praying, fire came down from heaven and consumed the burnt offering and the sacrifices, and the glory of the LORD filled the temple. Jer 7:18 The children gather wood, the fathers light the fire, and the women knead the dough and make cakes of bread for the Queen of Heaven. They pour out drink offerings to other gods to provoke me to anger. Lk 9:54 When the disciples James and John saw this, they asked, “Lord, do you want us to call fire down from heaven to destroy them?” Lk 17:29 But the day Lot left Sodom, fire and sulfur rained down from heaven and destroyed them all. Acts 2:19 I will show wonders in the heaven above and signs on the earth below, blood and fire and billows of smoke. 2 Thess 1:7 and give relief to you who are troubled, and to us as well. This will happen when the Lord Jesus is revealed from heaven in blazing fire with his powerful angels. Rev 13:13 And he performed great and miraculous signs, even causing fire to come down from heaven to earth in full view of men. Rev 20:9 They marched across the breadth of the earth and surrounded the camp of God’s people, the city he loves. But fire came down from heaven and devoured them. Fire in Revelation: Rev 1:14 His head and hair were white like wool, as white as snow, and his eyes were like blazing fire. Rev 2:18 “To the angel of the church in Thyatira write: These are the words of the Son of God, whose eyes are like blazing fire and whose feet are like burnished bronze. Rev 3:18 I counsel you to buy from me gold refined in the fire, so you can become rich; and white clothes to wear, so you can cover your shameful nakedness; and salve to put on your eyes, so you can see. Rev 8:5 Then the angel took the censer, filled it with fire from the altar, and hurled it on the earth; and there came peals of thunder, rumblings, flashes of lightning and an earthquake. Rev 8:7 The first angel sounded his trumpet, and there came hail and fire mixed with blood, and it was hurled down upon the earth. A third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up. Rev 9:17 The horses and riders I saw in my vision looked like this: Their breastplates were fiery red, dark blue, and yellow as sulfur. The heads of the horses resembled the heads of lions, and out of their mouths came fire, smoke and sulfur. Rev 9:18 A third of mankind was killed by the three plagues of fire, smoke and sulfur that came out of their mouths. Rev 11:5 If anyone tries to harm them, fire comes from their mouths and devours their enemies. This is how anyone who wants to harm them must die. Rev 13:13 And he performed great and miraculous signs, even causing fire to come down from heaven to earth in full view of men. Rev 14:18 Still another angel, who had charge of the fire, came from the altar and called in a loud voice to him who had the sharp sickle, “Take your sharp sickle and gather the clusters of grapes from the earth’s vine, because its grapes are ripe.” Rev 15:22 And I saw what looked like a sea of glass mixed with fire and, standing beside the sea, those who had been victorious over the beast and his image and over the number of his name. They held harps given them by God Rev 16:8 The fourth angel poured out his bowl on the sun, and the sun was given power to scorch people with fire. Rev 17:16 The beast and the ten horns you saw will hate the prostitute. They will bring her to ruin and leave her naked; they will eat her flesh and burn her with fire. Rev 18:8 Therefore in one day her plagues will overtake her: death, mourning and famine. She will be consumed by fire, for mighty is the Lord God who judges her. Rev 19:12 His eyes are like blazing fire, and on his head are many crowns. He has a name written on him that no one knows but he himself. Rev 20:9 They marched across the breadth of the earth and surrounded the camp of God’s people, the city he loves. But fire came down from heaven and devoured them. Rev 20:14 Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. Rev 20:15 If anyone’s name was not found written in the book of life, he was thrown into the lake of fire. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 170 Seven (angels’) trumpets (8:2, 6ff) – The triumphant kingdom of God, the only means of securing the land of the promise is through God’s supernatural work (e.g., Jericho). See “seven,” pp. 87, 86. Seven angels, p. 166. Josh 6:2-6 Then the LORD said to Joshua, “See, I have delivered Jericho into your hands, along with its king and its fighting men. 3 March around the city once with all the armed men. Do this for six days. 4 Have seven priests carry trumpets of rams’ horns in front of the ark. On the seventh day, march around the city seven times, with the priests blowing the trumpets. 5 When you hear them sound a long blast on the trumpets, have all the people give a loud shout; then the wall of the city will collapse and the people will go up, every man straight in.” 6 So Joshua son of Nun called the priests and said to them, “Take up the ark of the covenant of the LORD and have seven priests carry trumpets in front of it.” See also Josh13; 1 Chron 15:24; Judg 3:27ff.; Neh 4:18; 12:41; Ezek 33:1ff.; Zeph 1:15; Num 10:10 – Trumpets are a common symbol of war in the ancient world. They also represent the triumphant kingdom of God (coronations), the means of securing the land of the promise through God’s redemptive work (Jericho). In the OT, trumpets also symbolized the joyful remembrances over the sacrifices and at appointed feasts, yet they sometimes also symbolized the coming of God’s judgment. That these trumpets are blown by the seven angels “who stand before God” holds significance, even if we can not identify these seven angels. Seven angels in Revelation: Rev 8:2 And I saw the seven angels who stand before God, and to them were given seven trumpets. Rev 8:6 Then the seven angels who had the seven trumpets prepared to sound them. Rev 15:1 I saw in heaven another great and marvelous sign: seven angels with the seven last plagues – last, because with them God’s wrath is completed. Rev 15:6 Out of the temple came the seven angels with the seven plagues. They were dressed in clean, shining linen and wore golden sashes around their chests. Rev 15:7 Then one of the four living creatures gave to the seven angels seven golden bowls filled with the wrath of God, who lives for ever and ever. Rev 15:8 And the temple was filled with smoke from the glory of God and from his power, and no one could enter the temple until the seven plagues of the seven angels were completed. Rev 16:1 Then I heard a loud voice from the temple saying to the seven angels, “Go, pour out the seven bowls of God’s wrath on the earth.” Rev 17:1 One of the seven angels who had the seven bowls came and said to me, “Come, I will show you the punishment of the great prostitute, who sits on many waters. Rev 21:9 One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb.” Hail and fire (8:7) – (cf. bowl judgment of hail, 16:21) see “fire,” p. 168. See Ex 9:23-25; Ezek 38:22 (probably Rev 20:9); hail judgment of seventh bowl in Rev 16:21 – Exodus deliverance of God’s people through judgment on their enemies; the protection of God’s people in preparation for their entry into the land of promise. Nature is under God’s control. The first angel’s trumpet announces the first plague in Revelation which corresponds with the seventh plague in Exodus which connects with the deliverance of God’s people through judgment on their enemies and the protection of God’s people. Hail is often a picture of divine/natural destructions and God’s judging presence: Ps 78:47-48; 148:8; 18:12; 147:17; Job 38:22; Hag 2:17; Isa 28:17; 30:30; 32:19; Ezek 13:11, 13. Mountain and water turns to blood (8:8) – like Rev 17:9; see also the two witnesses in 11:6) – Judgment, nature under God’s control. The second angel’s judgment corresponds to the first plague judgment on the Nile River before the Exodus deliverance. Blood portrays death, violence, wrong, and judgment from God; it rarely has any positive connotations in the Bible (apart from those of the sacrificial/propitiation system, and later Christ’s blood). See “blood,” pp. 89, 167, 185. In the judgment texts, blood is an ominous signal that doom is near. In Rev 8, the mountain thrown into the sea destroys 1/3 of the earth’s water as it turns to blood. The ruination of the water supply corresponds also to that in Rev 8:10 with the third angel’s Wormwood star. Water judgment is most dire, for the means of life itself is now destroyed. Nature is entirely under God’s control. Ex 7:17-21 This is what the Lord says: By this you will know that I am the Lord: With the staff that is in my hand I will strike the water of the Nile, and it will be changed into blood. 18 The fish in the Nile will die, and the river will stink; the Egyptians will not be able to drink its water. 19 The Lord said to Moses, “Tell Aaron, ‘Take your staff and stretch out your hand over the waters of Egypt—over the streams and canals, over the ponds and all the reservoirs’—and they will turn to blood. Blood will be everywhere in Egypt, even in the wooden buckets and stone jars.” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 171 20 Moses and Aaron did just as the Lord had commanded. He raised his staff in the presence of Pharaoh and his officials and struck the water of the Nile, and all the water was changed into blood. 21 The fish in the Nile died, and the river smelled so bad that the Egyptians could not drink its water. Blood was everywhere in Egypt. Jer 51:25“I am against you, O destroying mountain, you who destroy the whole earth,” declares the Lord. “I will stretch out my hand against you, roll you off the cliffs, and make you a burned-out mountain. Jer 51:42The sea will rise over Babylon; its roaring waves will cover her. Judgment blood in Revelation: excluding reference to Jesus’ or the saints’ blood Rev 6:12 I watched as he opened the sixth seal. There was a great earthquake. The sun turned black like sackcloth made of goat hair, the whole moon turned blood red, Rev 8:7 The first angel sounded his trumpet, and there came hail and fire mixed with blood, and it was hurled down upon the earth. A third of the earth was burned up, a third of the trees were burned up, and all the green grass was burned up. Rev 8:8 The second angel sounded his trumpet, and something like a huge mountain, all ablaze, was thrown into the sea. A third of the sea turned into blood, Rev 11:6 These men have power to shut up the sky so that it will not rain during the time they are prophesying; and they have power to turn the waters into blood and to strike the earth with every kind of plague as often as they want. Rev 14:20 They were trampled in the winepress outside the city, and blood flowed out of the press, rising as high as the horses’ bridles for a distance of 1,600 stadia. Rev 16:3 The second angel poured out his bowl on the sea, and it turned into blood like that of a dead man, and every living thing in the sea died. Rev 16:4 The third angel poured out his bowl on the rivers and springs of water, and they became blood. Wormwood (8:11) – Ex 15:23; Jer 9:15; 23:15 – Judgment. Nature under God’s control. The trumpet of the second angel turns 1/3 of the waters on earth to blood that corresponds with that of judgment of the first plague before the Exodus deliverance. Worms and wormwood symbolize decay and destruction: Ex 16:20; Acts 12:23; Job 7:5; 21:26; Isa 14:11; 51:8; Deut 28:39; Jon 4:7; and also hell Isa 66:24; Mk 9:48. Nature is entirely under God’s control. Exo 15:23 When they came to Marah, they could not drink its water because it was bitter. (That is why the place is called Marah.) Jer 9:15 Therefore, this is what the Lord Almighty, the God of Israel, says: “See, I will make this people eat bitter food and drink poisoned water. Jer 23:15 Therefore, this is what the Lord Almighty says concerning the prophets: “I will make them eat bitter food and drink poisoned water, because from the prophets of Jerusalem ungodliness has spread throughout the land.” Darkness (8:12) – Judgment before Exodus deliverance. Nature is under God’s control. The trumpet of the fourth angel causes 1/3 of the earth to be in darkness that corresponds with the judgment of the ninth plague before the Exodus deliverance. The loss of light is perhaps the most striking symbol of the loss of God’s blessing and grace, and his impending destruction of those who oppose him on earth. Darkness is the antithesis of what God is, for God is all light and truth. Darkness is used symbolically many times in the Bible. For example, darkness represents the cosmic, spiritual battle in which God is the Victor. It also represents the spiritual blindness of the wicked who forsake the ways of righteousness (Prov 2:13), death, bondage, judgment-curses, and spiritual forces in the heavenly realms. The loss of natural light on the earth shows that nature is entirely under God’s control. Cf. darkness in the fifth bowl-plague, Rev 16:10-11. See “darkness,” pp. 155, 233, and “light,” p. 95. Ex 10:21-23 Then the Lord said to Moses, “Stretch out your hand toward the sky so that darkness will spread over Egypt— darkness that can be felt.” 22 So Moses stretched out his hand toward the sky, and total darkness covered all Egypt for three days. 23 No one could see anyone else or leave his place for three days. Yet all the Israelites had light in the places where they lived. Isa 13:10 The stars of heaven and their constellations will not show their light. The rising sun will be darkened and the moon will not give its light. Ezek 32:7-8 When I snuff you out, I will cover the heavens Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 172 and darken their stars; I will cover the sun with a cloud, and the moon will not give its light. 8 All the shining lights in the heavens I will darken over you; I will bring darkness over your land, declares the Sovereign Lord. Eagle and woes (8:13) – Eagles in the OT portray strength and deliverance, power and speed, and sudden disaster of God’s judgment. The eagle in Rev 8:13 plays a dramatic role between the fourth angel and the final three by announcing three woes to the inhabitants of the earth. Eagles in the Bible : Deut 28:49 The LORD will bring a nation against you from far away, from the ends of the earth, like an eagle swooping down, a nation whose language you will not understand, Deut 32:11 like an eagle that stirs up its nest and hovers over its young, that spreads its wings to catch them and carries them on its pinions. Job 39:27 Does the eagle soar at your command and build his nest on high? Prov 23:5 Cast but a glance at riches, and they are gone, for they will surely sprout wings and fly off to the sky like an eagle. Prov 30:19 the way of an eagle in the sky, the way of a snake on a rock, the way of a ship on the high seas, and the way of a man with a maiden. Jer 48:40 This is what the LORD says: “Look! An eagle is swooping down, spreading its wings over Moab. Jer 49:22 Look! An eagle will soar and swoop down, spreading its wings over Bozrah. In that day the hearts of Edom’s warriors will be like the heart of a woman in labor. Ezek 1:10 Their faces looked like this: Each of the four had the face of a man, and on the right side each had the face of a lion, and on the left the face of an ox; each also had the face of an eagle. Ezek 17:3 Say to them, ‘This is what the Sovereign LORD says: A great eagle with powerful wings, long feathers and full plumage of varied colors came to Lebanon. Taking hold of the top of a cedar, Ezek 17:7 But there was another great eagle with powerful wings and full plumage. The vine now sent out its roots toward him from the plot where it was planted and stretched out its branches to him for water. Dan 7:4 The first was like a lion, and it had the wings of an eagle. I watched until its wings were torn off and it was lifted from the ground so that it stood on two feet like a man, and the heart of a man was given to it. Hos 8:1 “Put the trumpet to your lips! An eagle is over the house of the LORD because the people have broken my covenant and rebelled against my law. Obad 4 Though you soar like the eagle and make your nest among the stars, from there I will bring you down,” declares the LORD. Rev 4:7 The first living creature was like a lion, the second was like an ox, the third had a face like a man, the fourth was like a flying eagle. Rev 8:13 As I watched, I heard an eagle that was flying in midair call out in a loud voice: “Woe! Woe! Woe to the inhabitants of the earth, because of the trumpet blasts about to be sounded by the other three angels!” Rev 12:14 The woman was given the two wings of a great eagle, so that she might fly to the place prepared for her in the desert, where she would be taken care of for a time, times and half a time, out of the serpent’s reach. Woes are the classic expression of God’s judgment coming, that is used extensively in the OT and NT. See woes in Rev 9:12; 11:14. Ezek 16:23 ‘Woe! Woe to you, declares the Sovereign LORD. In addition to all your other wickedness, Matt 11:21 Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. Woes in Revelation Rev 8:13 As I watched, I heard an eagle that was flying in midair call out in a loud voice: “Woe! Woe! Woe to the inhabitants of the earth, because of the trumpet blasts about to be sounded by the other three angels!” Rev 9:12 The first woe is past; two other woes are yet to come. Rev 11:14 The second woe has passed; the third woe is coming soon. Rev 12:12 Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he knows that his time is short.” Rev 18:10 Terrified at her torment, they will stand far off and cry: ”‘Woe! Woe, O great city, O Babylon, city of power! In one hour your doom has come!’ Rev 18:16 and cry out: ”‘Woe! Woe, O great city, dressed in fine linen, purple and scarlet, and glittering with gold, precious stones and pearls! Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 173 Rev 18:19 They will throw dust on their heads, and with weeping and mourning cry out: ”‘Woe! Woe, O great city, where all who had ships on the sea became rich through her wealth! In one hour she has been brought to ruin! 2. OT background: Rev 9 Locusts (9:1-12) – Ex 10:1-20; Deut 28:38, 42; Jer 51:27; Amos 4:9-10; Joel 1:2-2:11; 2 Chron 6:28-31 (apx 40x in the Bible locusts are mentioned) -- Judgment before Exodus deliverance. Nature under God’s control. (8th Egyptian plague). Locusts were voracious eaters in all three stages, and thus an apt symbol of complete devastation. There number, noise, and appearance (like horses charging) make them a very suitable image for invading armies of God’s judgment. One of the most horrifying experiences on the American frontier was the yearly locust plagues (see Rolvaag, Giants in the Earth). Nature is entirely under God’s control. Psalm 105:34 He spoke, and the locusts came, grasshoppers without number; Abyss (9:1-2) – Ps 33:7, the place of demons and fallen angels, as hell. Abyss in the Bible: Lk 8:31 And they begged him repeatedly not to order them to go into the Abyss. Rev 9:1 The fifth angel sounded his trumpet, and I saw a star that had fallen from the sky to the earth. The star was given the key to the shaft of the Abyss. Rev 9:2 When he opened the Abyss, smoke rose from it like the smoke from a gigantic furnace. The sun and sky were darkened by the smoke from the Abyss. Rev 9:11 They had as king over them the angel of the Abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. Rev 11:7 Now when they have finished their testimony, the beast that comes up from the Abyss will attack them, and overpower and kill them. Rev 17:8 The beast, which you saw, once was, now is not, and will come up out of the Abyss and go to his destruction. The inhabitants of the earth whose names have not been written in the book of life from the creation of the world will be astonished when they see the beast, because he once was, now is not, and yet will come. Rev 20:1 And I saw an angel coming down out of heaven, having the key to the Abyss and holding in his hand a great chain. Rev 20:3 He threw him into the Abyss, and locked and sealed it over him, to keep him from deceiving the nations anymore until the thousand years were ended. After that, he must be set free for a short time. Scorpions (9:5) – a symbol of painful punishment (1 Ki 12:11). In Revelation, the locusts are described as having their sting. 1 Ki 12:11 My father laid on you a heavy yoke; I will make it even heavier. My father scourged you with whips; I will scourge you with scorpions. Cf. Lk 10:19 I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. Seeking elusive death (9:6) – cf. Luke 23:30 – The epitome of judgment is that it is inescapable, and this OT picture of seeking such escape is alluded to here. It also corresponds to the exilic judgment on Israel and Judah that involved terrible hardship prior to their foreign captivities. Hos 10:8 The high places of wickedness will be destroyed— it is the sin of Israel. Thorns and thistles will grow up and cover their altars. Then they will say to the mountains, “Cover us!” and to the hills, “Fall on us!” Seal of God (9:4): Ex 8:22; 9:4, 26; 10:23; 11:7 – The “seal of God” indicates ownership by God. His people are marked and preserved for his purposes. The seal of God in this case echoes the blood on the Israelite doors of the Passover judgment in which God’s people were marked and preserved in Egypt on their last night before God’s deliverance. See “seal” and circumcision, p. 143. Ex 8:22 ‘But on that day I will deal differently with the land of Goshen, where my people live; no swarms of flies will be there, so that you will know that I, the Lord, am in this land. Ex 9:4 But the Lord will make a distinction between the livestock of Israel and that of Egypt, so that no animal belonging to the Israelites will die.’ Ex 9:26 The only place it did not hail was the land of Goshen, where the Israelites were. Ex 10:23 No one could see anyone else or leave his place for three days. Yet all the Israelites had light in the places where they lived. Exodus 11:7But among the Israelites not a dog will bark at any man or animal.’ Then you will know that the Lord makes a distinction between Egypt and Israel. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 174 Abaddon(Heb)/Apollyon(Gr) (9:11) – , see , “perish, go astray, destroy; , Low and Nida identify this as the Greek name for the ruling angel in Hell. See Ex 12:23; Isa 37:36; Jer 6:26; 48:8. The protection of God’s people in preparation for their entry into the land of promise. This word represents a personification of God’s destructive judgment before the Exodus deliverance of Israel. Abaddon was the place of ruin and destruction, as in Sheol, the underworld or the grave. Abaddon (in NASB) Job 26:6 Death is naked before God; Destruction lies uncovered. Job 28:22 Destruction and Death say, ‘Only a rumor of it has reached our ears.’ Job 31:12 It is a fire that burns to Destruction; it would have uprooted my harvest. Ps 88:11 Is your love declared in the grave, your faithfulness in Destruction? Prov 15:11 Death and Destruction lie open before the LORD— how much more the hearts of men! Prov 27:20 Death and Destruction are never satisfied, and neither are the eyes of man. Rev 9:11 They had as king over them the angel of the Abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon. Golden altar (9:13) – tabernacle/temple imagery, p. 190; see Rev 8. Euphrates (9:14; 16:12) – See Euphrates, p. Horses (9:17-19) – See Rev 6, the four horsemen, p. 150. The horses in this section are symbolic of severe divine judgment on the world. Connecting them with the Euphrates (9:14) had considerable psychological import, since the greatest threats to Israel had always come from the region of Mesopotamia. The fire-breathing horses in John’s vision had lion heads, and tails like snakes, which kill a third of mankind, yet the rest of humanity does not repent of idolatry despite these judgments. Sulfur (9:18) – see “sulfur,” 224, “hell,” p. 266. The motif that depicts the burning horrors of God’s judgment and hell. Rev 9:17 The horses and riders I saw in my vision looked like this: Their breastplates were fiery red, dark blue, and yellow as sulfur. The heads of the horses resembled the heads of lions, and out of their mouths came fire, smoke and sulfur. Rev 9:18 A third of mankind was killed by the three plagues of fire, smoke and sulfur that came out of their mouths. Rev 14:10 he, too, will drink of the wine of God’s fury, which has been poured full strength into the cup of his wrath. He will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. Rev 19:20 But the beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. With these signs he had deluded those who had received the mark of the beast and worshiped his image. The two of them were thrown alive into the fiery lake of burning sulfur. Rev 20:10 And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever. Rev 21:8 But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—their place will be in the fiery lake of burning sulfur. This is the second death.” Idols and demons (9:20) – OT Israel’s biggest moral and spiritual problem was idolatry, despite the marvelous fact that God had revealed himself and his law and purposes to Israel. The prophets all spoke of the necessity of repentance from idols or God’s people would face God’s judgment. Nothing is more bitterly contradictory than for God’s people to bow down to the helpless, false gods of god, silver, bronze, and wood made by humans. The prophets at times mock and ridicule the idolaters for their idiotic rebellion. Importantly, there is also the assumed connection between idols and demons; idols were not just a big “mistake” of sincere people, but rather the evil worship of evil itself. The same is true in all times for all people. Lev 17:7 They must no longer offer any of their sacrifices to the goat idolsc to whom they prostitute themselves. This is to be a lasting ordinance for them and for the generations to come.’ Deut 32:17 They sacrificed to demons, which are not God— gods they had not known, gods that recently appeared, gods your fathers did not fear. Ps 106:37They sacrificed their sons and their daughters to demons. c Or demons Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 175 1 Cor 10:20 – “the sacrifices of pagans are offered to demons, not to God, and I do not want you to be participants with demons.” Ps 115:4-7 But their idols are silver and gold, made by the hands of men. 5 They have mouths, but cannot speak, eyes, but they cannot see; 6 they have ears, but cannot hear, noses, but they cannot smell; 7 they have hands, but cannot feel, feet, but they cannot walk; nor can they utter a sound with their throats. Psalm 135:15-17 The idols of the nations are silver and gold, made by the hands of men. 16 They have mouths, but cannot speak, eyes, but they cannot see; 17 they have ears, but cannot hear, nor is there breath in their mouths. Dan 5:23 Instead, you have set yourself up against the Lord of heaven. You had the goblets from his temple brought to you, and you and your nobles, your wives and your concubines drank wine from them. You praised the gods of silver and gold, of bronze, iron, wood and stone, which cannot see or hear or understand. But you did not honor the God who holds in his hand your life and all your ways. Magic arts (9:21) – sorcery is always closely connected with idolatry in the OT, and always severely condemned. The magic arts were also commonly connected with sexual immorality, and even often within the cultus itself. Isa 47:12 Keep on, then, with your magic spells and with your many sorceries, which you have labored at since childhood. Perhaps you will succeed, perhaps you will cause terror. Deut 18:10 Let no one be found among you who sacrifices his son or daughter in the fire, who practices divination or sorcery, interprets omens, engages in witchcraft, Deut 18:14 The nations you will dispossess listen to those who practice sorcery or divination. But as for you, the Lord your God has not permitted you to do so. 2 Ki 17:17 They sacrificed their sons and daughters in the fire. They practiced divination and sorcery and sold themselves to do evil in the eyes of the Lord, provoking him to anger. 2 Ki 21:6 He sacrificed his own son in the fire, practiced sorcery and divination, and consulted mediums and spiritists. He did much evil in the eyes of the Lord, provoking him to anger. Isa 47:9 Both of these will overtake you in a moment, on a single day: loss of children and widowhood. They will come upon you in full measure, in spite of your many sorceries and all your potent spells. Isa 47:12 Keep on, then, with your magic spells and with your many sorceries, which you have labored at since childhood. Perhaps you will succeed, perhaps you will cause terror. Nah 3:4 all because of the wanton lust of a harlot, alluring, the mistress of sorceries, who enslaved nations by her prostitution and peoples by her witchcraft. Ezek 13:18 and say, ‘This is what the Sovereign Lord says: Woe to the women who sew magic charms on all their wrists and make veils of various lengths for their heads in order to ensnare people. Will you ensnare the lives of my people but preserve your own? Ezek 13:20 “‘Therefore this is what the Sovereign Lord says: I am against your magic charms with which you ensnare people like birds and I will tear them from your arms; I will set free the people that you ensnare like birds. Acts 8:11 They followed him because he had amazed them for a long time with his magic. Rev 9:21 Nor did they repent of their murders, their magic arts, their sexual immorality or their thefts. Rev 21:8 But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—their place will be in the fiery lake of burning sulfur. This is the second death.” Rev 22:15 Outside are the dogs, those who practice magic arts, the sexually immoral, the murderers, the idolaters and everyone who loves and practices falsehood. P. Revelation 10-11 (3) The Trumpet Interlude: Two Witnesses (10:1-11:13) (a) The Angel with the Scroll (10:1-11) (b) The Temple & the Two Witnesses (11:1-14) Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 176 (4) The Seventh Trumpet (11:15-20) As in the seal interlude, the trumpet interlude provides positive redemption motifs (angel, scroll, witnesses, and rainbow). See interludes, p. 58. Revelation 10:1 through 11:14 is a two-part interlude to the seven angels and their seven trumpets. This interlude includes another “mighty angel” who had a scroll (not that of 5:1) for John to eat (10:1-11) and “two witnesses” who prophesy, are martyred and raised to life (11:1-14). The end of the interlude concludes the “second woe” (see “woes,” p. 172) before the final, seventh angel blows the seventh trumpet (11:15-20). Interpretation of this section is problematic, for the identification of these figures has been diverse. The coming of this “mighty angel” forebodes severe disaster for the earth, for his size and description suggest that all of the world will be involved in the events he represents. The voice of this angel precipitated the “voice of the seven thunders” (see “thunder,” p. 138, “waters,” p. 100) prophetically speaking something John is forbidden to convey (10:3). Despite this angel’s profound description, he is not to be thought of as Christ himself (but compare the imagery in Rev 12:13-16). Rather, he hints at the glory of Christ which is even far superior to that of the angel (10:6). The theme of this vision (and the little scroll) is the end for which John himself was commissioned to prophesy. Eating the scroll confirms John’s call to prophesy to the all the nations. Thus, the interlude introduces us to the fact that the end is truly near (10:6-7), and that is the joyful completion of redemption history: the “mystery of God will be accomplished” that the prophets had long anticipated and proclaimed (10:7b). The martyred saints had asked “how long” (p. 154) until they are avenged. Rev 6:10 They called out in a loud voice, “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?” In Rev 10, God answers that it will be soon. This will fulfill all the longings of the ages that final justice would be realized, and final redemption would be consummated. This is best summarized in 11:15 when the seventh trumpet is sounded and where Christ is proclaimed as reigning over all forever. The “two witnesses” of Rev 11 prophesy for 1,260 days, dressed in sackcloth (11:3). Possible identifications of these two figures (most assume they are patterned on Moses and Elijah, others suggest Enoch and Elijah who never dies, or John the Baptist, etc.): • Christian church bearing prophetic witness/testimony to Christ during the tribulations of the end (prob. most common Reformed viewpoint) • Moses and Enoch, or Moses and Elijah, return to bear witness to Christ • Peter and Paul who were martyred in Rome for bearing witness to Christ • Rulers and ministers (priests) of the church jointly bearing witness to Christ • Jewish Christian church in Jerusalem bearing witness to Christ • Christian martyrs bearing witness to Christ (as only part of the church) to the world • Christians at war with the world under God’s judgment, not bearing testimony • Two actual individuals who are martyred for bearing witness to Christ (prob. most common with premils) The Christian church bears witness to Christ at great cost (Christ sent disciples in twos). The witness is one of prophetic proclamation of Christ as testifiers to his glory over against the degradation of the world. In the face of persecution and opposition, the church experiences God’s provision, protection, power, and preservation. Yet, there is the cost of martyrdom faced by many, since the spiritual battle with the beast and the world ruled by devils is real. Beginning of vision interlude between the sixth and seventh angels (Rev 10:1-11:14). See interludes, p. 58. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 177 1. OT background: Rev 10 Cloud (10:1) – (, ) a theophany cloud of the OT appears at climactic moments in the wilderness wandering and in dedicating the sanctuary (clouds mentioned apx 100x in the Bible). Storm imagery conveys Creator God as the Judging/Delivering God.171 Clouds have a range of meanings in the Bible. Prominently, Revelation 10:1 links the cloud with the rainbow (p. 137) which links with the Noahic promise to never again curse the earth with a worldwide flood. It also links with the Exodus imagery of the pillar-cloud by day and the fiery pillar by night (Ex 13:21, 22; 14:19, 20-24; Neh 9:12, 19; Ps 78:14; 99:7; 105:39; cf. 1 Cor 10:1-2). Importantly, God’s glory is linked with cloud imagery. God’s glory is associated with his presence, as represented in the tabernacle and temple sanctuaries. Clouds are an apt image for the mysterious manifestation of God’s presence, for it both reveals and hides, sending the message that God cannot be seen directly by sinners. Correlating with this notion, clouds also symbolize the judgment of God (Isa 19:1-2; Ps 18:9; 68:4; 104:4; Dan 7:13; Nah 1:3). In the NT, clouds have a clear Christological and theophanic nuance at several peaks of redemption-history: the identification of Jesus as God’s Son at his transfiguration (Lk 9:35), Christ’s ascension into heaven (Acts 1:9), and Christ’s future return to earth (Mtt 24:30; Mk 13:26; 14:62; Lk 21:27; Rev 1:7). Cloud in the Bible Ex 13:21 By day the LORD went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night. Ex 14:19 Then the angel of God, who had been traveling in front of Israel’s army, withdrew and went behind them. The pillar of cloud also moved from in front and stood behind them, Ex 16:10 While Aaron was speaking to the whole Israelite community, they looked toward the desert, and there was the glory of the LORD appearing in the cloud. Ex 19:9 The LORD said to Moses, “I am going to come to you in a dense cloud, so that the people will hear me speaking with you and will always put their trust in you.” Then Moses told the LORD what the people had said. Ex 24:16 and the glory of the LORD settled on Mount Sinai. For six days the cloud covered the mountain, and on the seventh day the LORD called to Moses from within the cloud. Ex 40:34 Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle. Num 11:25 Then the LORD came down in the cloud and spoke with him, and he took of the Spirit that was on him and put the Spirit on the seventy elders. When the Spirit rested on them, they prophesied, but they did not do so again. 1 Kgs 8:10 When the priests withdrew from the Holy Place, the cloud filled the temple of the LORD. 1 Kgs 8:11 And the priests could not perform their service because of the cloud, for the glory of the LORD filled his temple. 1 Kgs 8:12 Then Solomon said, “The LORD has said that he would dwell in a dark cloud; Ps 78:14 He guided them with the cloud by day and with light from the fire all night. Isa 4:5 Then the LORD will create over all of Mount Zion and over those who assemble there a cloud of smoke by day and a glow of flaming fire by night; over all the glory will be a canopy. Lam 3:44 You have covered yourself with a cloud so that no prayer can get through. Ezek 10:3 Now the cherubim were standing on the south side of the temple when the man went in, and a cloud filled the inner court. Ezek 10:4 Then the glory of the LORD rose from above the cherubim and moved to the threshold of the temple. The cloud filled the temple, and the court was full of the radiance of the glory of the LORD. Mtt 17:5 While he was still speaking, a bright cloud enveloped them, and a voice from the cloud said, “This is my Son, whom I love; with him I am well pleased. Listen to him!” Luke 21:27 At that time they will see the Son of Man coming in a cloud with power and great glory. Acts 1:9 After he said this, he was taken up before their very eyes, and a cloud hid him from their sight. Rev 10:1 Then I saw another mighty angel coming down from heaven. He was robed in a cloud, with a rainbow above his head; his face was like the sun, and his legs were like fiery pillars. Rev 11:12 Then they heard a loud voice from heaven saying to them, “Come up here.” And they went up to heaven in a cloud, while their enemies looked on. Rev 14:14 I looked, and there before me was a white cloud, and seated on the cloud was one “like a son of man” with a crown of gold on his head and a sharp sickle in his hand. 171 In this chapter, storm imagery of clouds, rainbow, and thunder work together to portray the seriousness of the coming judgment of God on the wicked, while reminding them of God’s deliverance of his people from Egypt. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 178 Rev 14:15 Then another angel came out of the temple and called in a loud voice to him who was sitting on the cloud, “Take your sickle and reap, because the time to reap has come, for the harvest of the earth is ripe.” Revelation 14:16 So he who was seated on the cloud swung his sickle over the earth, and the earth was harvested. Rainbow (10:1) – Gen 9:13; cf. Ezek 1:28; Rev 4:3 (see “rainbow,” p. 137) – The sign of the covenant-promise to Noah. This correlates, as noted, with the clouds following the great flood, when God promised that he would never curse the ground with such a flood again. Rainbows have always been a powerful reminder of God’s judgment and deliverance. Fiery pillars (10:1) – cf. 1 K 7:15-22 – Exodus deliverance/guidance by fire and cloud. The Lord preserves his covenantpeople. See “fire,” p. 168. This angel was so massive and powerful that he is cloaked in imagery from the OT theophanies of YHWH. Ex 13:21-22 By day the Lord went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night. 22 Neither the pillar of cloud by day nor the pillar of fire by night left its place in front of the people. Voice like a lion (10:3) – See “Lion of Judah,” p. 143. Hos 11:10; Messianic and prophetic lion image represents Christ in Gen 49:9. The angel’s voice here represents the power of the Lord who is from the tribe of Judah. He roars and the earth melts. The voice of the much-feared lion is the concern of many biblical lion texts. Lions thus became a common symbol for the inescapable judgment of God or the dangers of spiritual destruction (Hos 5:14; 13:7; Isa 31:4; 38:13; Jer 25:38; Lam 3:10-11) – The power of the Lord, he is from the tribe of Judah, he roars and the earth melts. He is Messiah. Cf. Rev 5:5 and see the “lion of the tribe of Judah,” p. . Job 4:10 The lions may roar and growl, yet the teeth of the great lions are broken. Ps 22:13 Roaring lions tearing their prey open their mouths wide against me. Ps 104:21 The lions roar for their prey and seek their food from God. Prov 19:12 A king’s rage is like the roar of a lion, but his favor is like dew on the grass. Prov 20:2 A king’s wrath is like the roar of a lion; he who angers him forfeits his life. Isa 5:29 Their roar is like that of the lion, they roar like young lions; they growl as they seize their prey and carry it off with no one to rescue. Jer 51:38 Her people all roar like young lions, they growl like lion cubs. Hosea 11:10 They will follow the LORD; he will roar like a lion. When he roars, his children will come trembling from the west. Amos 3:4 Does a lion roar in the thicket when he has no prey? Does he growl in his den when he has caught nothing? (Seven) thunders (10:3-4) – God’s judgment. Thunder typically represents God’s judgment. Thunder in Ex 9:13-35 is particularly related to the seventh plague (of hail). See “thunder,” p. 138. See “waters,” p. 100. See “seven,” p. 86-87. Ex 9:23-25 When Moses stretched out his staff toward the sky, the Lord sent thunder and hail, and lightning flashed down to the ground. So the Lord rained hail on the land of Egypt; 24 hail fell and lightning flashed back and forth. It was the worst storm in all the land of Egypt since it had become a nation. 25 Throughout Egypt hail struck everything in the fields—both men and animals; it beat down everything growing in the fields and stripped every tree. 1 Sam 7:10 While Samuel was sacrificing the burnt offering, the Philistines drew near to engage Israel in battle. But that day the Lord thundered with loud thunder against the Philistines and threw them into such a panic that they were routed before the Israelites. Isa 29:6 the Lord Almighty will come with thunder and earthquake and great noise, with windstorm and tempest and flames of a devouring fire. Ex 19:16 On the morning of the third day there was thunder and lightning, with a thick cloud over the mountain, and a very loud trumpet blast. Everyone in the camp trembled. Seal up (10:4) – “What the Thunder Said” – the secrets of the end? The seal here concerns “what the thunder said,” and is probably related to the secrets of the end. In this case, John is not even allowed to write down this judgment-revelation, so presumably it means he must simply keep it to himself. Cf. Rev 22:10. See “seals,” p. 143. Deut 29:29 The secret things belong to the LORD our God, but the things revealed belong to us and to our children forever, that we may follow all the words of this law. Dan 12:4 But you, Daniel, close up and seal the words of the scroll until the time of the end. Many will go here and there to increase knowledge.” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 179 Dan 12:9 He replied, “Go your way, Daniel, because the words are closed up and sealed until the time of the end. Dan 9:24 “Seventy ‘sevens’are decreed for your people and your holy city to finish b transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy. c Dan 8:26 “The vision of the evenings and mornings that has been given you is true, but seal up the vision, for it concerns the distant future.” Lifting the right hand (10:5) – The only trustworthy oath, God himself will keep his promises. Right-handed oaths, agreements, and blessings were the standard ANE form. God’s righteous “right hand” saves his people (Ps 48:10; Ex 15:6, 12; Ps 44:1-3; 2:6). Right hand is found apx 122x in the Bible. See “right hand,” p. 101. The angel who straddles the earth and sea represents God the creator of the “heavens and all that is in them” (Rev 10:6), thus making his oath extremely urgent and trustworthy. The “mystery of God will be accomplished” which is God’s final redemptive purposes that will follow his final judgment. The prophets all announced and awaited this momentous revelation which is now proclaimed as nearing completion. The angel’s proclamation actually precipitates the actual voice of God speaking to John from heaven (10:8). There is no more profound event than such a revelation of God’s redemptive purposes. Dan 12:7 The man clothed in linen, who was above the waters of the river, lifted his right hand and his left hand toward heaven, and I heard him swear by him who lives forever, saying, “It will be for a time, times and half a time. When the power of the holy people has been finally broken, all these things will be completed.” Deut 32:40 I lift my hand to heaven and declare: As surely as I live forever, Mystery accomplished (10:7) – Dan 9:24?; 12:7; cf. Rev 11:15 – The joyful completion of redemptive history. This answers the long-standing question of the ages, “how long . . .?” (pp. 154, 176). Mystery in the Bible is paradoxically often revealed to God’s people, although some aspects of the gospel of redemption are only progressively unveiled in the OT. God kept some things hidden, while he always intended to reveal the fullness of his redemptive purposes. Importantly, after the angel announces his oath that the “mystery of God will be accomplished,” God himself speaks from heaven concerning the culmination of his redemptive purposes (10:8). The essential redemptive aspect of the mystery is fully manifested in the NT: See “mystery” (1:20; 17:5), pp. 107. Rom 11:25 I do not want you to be ignorant of this mystery, brothers, so that you may not be conceited: Israel has experienced a hardening in part until the full number of the Gentiles has come in. Rom 16:25 Now to him who is able to establish you by my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery hidden for long ages past, 1 Cor 5:51 Listen, I tell you a mystery: We will not all sleep, but we will all be changed— Eph 1:9 And he made known to us the mystery of his will according to his good pleasure, which he purposed in Christ, Eph 3:6 This mystery is that through the gospel the Gentiles are heirs together with Israel, members together of one body, and sharers together in the promise in Christ Jesus. Col 1:27 To them God has chosen to make known among the Gentiles the glorious riches of this mystery, which is Christ in you, the hope of glory. The prophets (10:7) – The word of the Lord to the prophets is a paramount redemptive-historical allusion. [[See texts at 17:17 and move here]] See “word of God,” pp. 79, 83, 88, 129, 179, 203, 260, 243. Eat this scroll172 (10:9-10) – Ezek 14 – To eat a scroll symbolizes complete ingestion, digestion of the contents of the scroll which contained God’s prophetic word. Thus, the prophet is told to prophesy what he has deeply ingested. The prophetic word of God will go forth and will not return empty. It is a sweet ingestion for the prophet, but it is a costly task. Like John’s scroll, Ezekiel’s scroll was sweet to his taste, being the very word of God, but foretold of bitter judgment on God’s people Israel. John would also be prophesying “about many peoples” in the tradition of the OT prophets (Isa 13-23; Jer 46-51; Ezek 25-32; Amos 1-2). Ezek 2:8-3:5 But you, son of man, listen to what I say to you. Do not rebel like that rebellious house; open your mouth and eat what I give you.” 9 Then I looked, and I saw a hand stretched out to me. In it was a scroll, 10 which he unrolled before me. On both sides of it were written words of lament and mourning and woe. 3 And he said to me, “Son of man, eat what is before you, eat this scroll; then go and speak to the house of Israel.” 2 So I opened my mouth, and he gave me the scroll to eat. 3 Then he said to me, “Son of man, eat this scroll I am giving you and fill your stomach with it.” So I ate it, and it tasted as sweet as honey b Or restrain c Or Most Holy Place; or most holy One 172 See Eat This Scroll by E.Peterson. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 180 in my mouth. He then said to me: “Son of man, go now to the house of Israel and speak my words to them. 5 You are not being sent to a people of obscure speech and difficult language, but to the house of Israel— 4 Sweet in mouth (10:9-10): – God’s word is sweet to the taste (soul). It nourishes and sustains. God’s word is a revelation of redemption (judgment and mercy). Thus, man lives by every word that proceeds from the mouth of God: Deut 8:2 Remember how the LORD your God led you all the way in the desert these forty years, to humble you and to test you in order to know what was in your heart, whether or not you would keep his commands. Matthew 4:4 Jesus answered, “It is written: ‘Man does not live on bread alone, but on every word that comes from the mouth of God.’” Ps 119:103 How sweet are your words to my taste, sweeter than honey to my mouth! Prov 16:24 Pleasant words are a honeycomb, sweet to the soul and healing to the bones. Prov 24:14 Know also that wisdom is sweet to your soul; if you find it, there is a future hope for you, and your hope will not be cut off. Cf. Job 20:12-18 Though evil is sweet in his mouth and he hides it under his tongue, 13 though he cannot bear to let it go and keeps it in his mouth, 14 yet his food will turn sour in his stomach; it will become the venom of serpents within him. 15 He will spit out the riches he swallowed; God will make his stomach vomit them up. 16 He will suck the poison of serpents; the fangs of an adder will kill him. 17 He will not enjoy the streams, the rivers flowing with honey and cream. 18 What he toiled for he must give back uneaten; he will not enjoy the profit from his trading. 2. OT background: Rev 11 Imagery of witnesses in Revelation 11 seems to draw on the OT prophets Moses and Elijah. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 181 Measuring God’s temple (11:1; cf. 21:15-21[p. 281) – Ezek 40-43 – the people of God in God’s kingdom, fulfills the covenantpromise of a people and God’s presence. Measuring God’s temple (or Paradise) speaks of his magnificence. The imagery of measuring the temple relates to the progressive expansion of God’s presence that will fill the new earth.173 This points towards the fulfillment of the promise of God’s end-time presence, the living temple of God’s presence for his people who will dwell on earth. “ . . . the various forms of the temple in the Old Testament were intended to point to the final eschatological goal of God’s presence filling the entire creation in the way it had formerly filled only the holy of holies.”174 See “The Temple of God’s presence” by Hague. Cf. Ps 8:12-13 Walk about Zion, go around her, count her towers, 13 consider well her ramparts, view her citadels, that you may tell of them to the next generation. Ps 48:12-13 Walk about Zion, go around her, count her towers, 13 consider well her ramparts, view her citadels, that you may tell of them to the next generation. Ezekiel’s Temple.175 Ezek 40:3-4 He took me there, and I saw a man whose appearance was like bronze; he was standing in the gateway with a linen cord and a measuring rod in his hand. 4 The man said to me, “Son of man, look with your eyes and hear with your ears and pay attention to everything I am going to show you, for that is why you have been brought here. Tell the house of Israel everything you see.” ➢ See the rest of Ezekiel 40:3-42:20 where the temple in his vision is carefully measured. The temple there is not meant to be taken literally, but is a symbolic. Zech 2:1-5 Then I looked up—and there before me was a man with a measuring line in his hand! 2 I asked, “Where are you going?” He answered me, “To measure Jerusalem, to find out how wide and how long it is.” 3 Then the angel who was speaking to me left, and another angel came to meet him 4 and said to him: “Run, tell that young man, ‘Jerusalem will be a city without See Beale, “The world-encompassing temple in Revelation,” in The Temple and the Church’s Mission, pp. 313-334. Beale, The Sanctuary, pp. 84-85. 175 Bible Visual Resource Book, p. 129. 173 174 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 182 walls because of the great number of men and livestock in it. 5 And I myself will be a wall of fire around it,’ declares the LORD, ‘and I will be its glory within.’ Sanctuary trodden down (11:2) – Isa 63:18; 1 Macc 3:45; 4:60; Judith 9:8 – The image of the outer court of the sanctuary of God being trodden is one of sacrilegious defamation. Impurity and unholiness results from the trampling of God’s place of holy presence (although the outer court did not exclude Gentiles). Considering that the temple itself had been destroyed more than forty two months (A.D. 70) before John’s vision (A.D. 90’s), it is most likely a symbolic picture of the period between its desolation and the end(?). Further, this image of Gentiles suggests the entire unbelieving world and their persecution (subjugations?) of the church. Recall Jesus’ prediction of the destruction of the temple in A.D. 70 (Mtt 24:12f.) in the context of describing the end of the ages and his return. Desecration and the temple-sanctuary Ezek 44:7 In addition to all your other detestable practices, you brought foreigners uncircumcised in heart and flesh into my sanctuary, desecrating my temple while you offered me food, fat and blood, and you broke my covenant. Dan 11:31 “His armed forces will rise up to desecrate the temple fortress and will abolish the daily sacrifice. Then they will set up the abomination that causes desolation. Mtt 12:5 Or haven’t you read in the Law that on the Sabbath the priests in the temple desecrate the day and yet are innocent? Acts 24:6 and even tried to desecrate the temple; so we seized him. Lev 21:12 nor leave the sanctuary of his God or desecrate it, because he has been dedicated by the anointing oil of his God. I am the Lord. Levs 21:23 yet because of his defect, he must not go near the curtain or approach the altar, and so desecrate my sanctuary. I am the Lord, who makes them holy. ’ ” Ezek 7:24 I will bring the most wicked of the nations to take possession of their houses; I will put an end to the pride of the mighty, and their sanctuaries will be desecrated. Ezek 23:38 They have also done this to me: At that same time they defiled my sanctuary and desecrated my Sabbaths. Ezek 23:39 On the very day they sacrificed their children to their idols, they entered my sanctuary and desecrated it. That is what they did in my house. Ezek 24:21 Say to the house of Israel, ‘This is what the Sovereign Lord says: I am about to desecrate my sanctuary—the stronghold in which you take pride, the delight of your eyes, the object of your affection. The sons and daughters you left behind will fall by the sword. Ezek 25:3 Say to them, ‘Hear the word of the Sovereign Lord. This is what the Sovereign Lord says: Because you said “Aha!” over my sanctuary when it was desecrated and over the land of Israel when it was laid waste and over the people of Judah when they went into exile, Ezek 28:18 By your many sins and dishonest trade you have desecrated your sanctuaries. So I made a fire come out from you, and it consumed you, and I reduced you to ashes on the ground in the sight of all who were watching. Ezek 44:7 In addition to all your other detestable practices, you brought foreigners uncircumcised in heart and flesh into my sanctuary, desecrating my temple while you offered me food, fat and blood, and you broke my covenant. Mal 2:11 Judah has broken faith. A detestable thing has been committed in Israel and in Jerusalem: Judah has desecrated the sanctuary the Lord loves, by marrying the daughter of a foreign god. Even though the earthly temple was destroyed by God’s purposes, it was to show forth the full glory of the new creation and that Christ himself would become the true and complete temple for God’s people. Restoration is very much a part of any imagery regarding the temple’s demise. Even though destruction of the temple indicated God’s judgment on their unholiness, it also pictured his blessings for his people in the True Temple of Christ. Forty two months (11:2) – A 360 day year would equal 42 months or 3½ years. It is not explicit, but it is the same length as the 3½ years (possibly the last half of the last seventieth week, p. 28) of Dan 7:25; 9:27; 12:7; cf. also Rev 12:13 “time, times and a half time” (31/2 years). God’s timing of his redemptive purposes is always paramount. Holy city (11:2 – Jerusalem [[see texts at 22:19 and move here]] See “holy city,” p. 293. 1260 days (11:3) – this equals 42 months (see 42 months above) x 30 days; nearly comparable periods in Dan 12:11, 12; 8:14– God’s timing. Even though this symbol seems to convey a conventional period of wickedness in the world, it also suggests that God’s timing of his redemptive purposes is always perfect. That is, despite the tribulations (or Tribulation, see pp. 22, 20) described of the church here, God’s preserved witnesses will be proclaiming Jesus Christ through it all. Cf Rev 7:18; see 12:6. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 183 Two witnesses (11:3-12) – Consider the two great OT prophets Moses and Elijah, and witnesses which always had to be at least in twos. John calls the two witnesses “olive trees” and “lampstands” (see below). See “two witnesses,” p. 176. The importance of the motif of bearing truthful witness in the Bible cannot be overstated. All God’s people bear witness to him (Isa 43:12; 44:8; 55:4; Jn 1:15, 19, 32-34; 15:26-27; Acts 5:32), and all God’s martyrs by their blood bear witness to him (Rev 6:9; 12:11; 17:6). Those who witness to the gospel of Christ bear truthful testimony. Representing the persecution and martyrdom of believers, the two witnesses are attacked and killed by the beast that comes from the Abyss (see beasts, fn. 190). Deut 17:6 On the testimony of two or three witnesses a man shall be put to death, but no one shall be put to death on the testimony of only one witness. Deut 19:15 One witness is not enough to convict a man accused of any crime or offense he may have committed. A matter must be established by the testimony of two or three witnesses. Ps 27:12 Do not turn me over to the desire of my foes, for false witnesses rise up against me, breathing out violence. Mtt 18:16 But if he will not listen, take one or two others along, so that ‘every matter may be established by the testimony of two or three witnesses.’ Mtt 26:60 But they did not find any, though many false witnesses came forward. Finally two came forward 2 Corinthians 13:1 This will be my third visit to you. “Every matter must be established by the testimony of two or three witnesses.” 1 Tim 5:19 Do not entertain an accusation against an elder unless it is brought by two or three witnesses. Heb 10:28 Anyone who rejected the law of Moses died without mercy on the testimony of two or three witnesses. Rev 11:3 And I will give power to my two witnesses, and they will prophesy for 1,260 days, clothed in sackcloth. Sackcloth (11:3) – mentioned some 50x in the Bible – Sackcloth and ashes typically convey sorrow for sin. It also represents the repentance for sin and sorrow at mournful events past or future. Reminding sinners of their origins, sackcloth and ashes indicates that man is from the dust, “and to the dust he shall return.” Thus, ashes can also connote death and destruction (as in destroyed cites and the devastation of God’s judgment on unrepentant peoples). Ps 35:13 Yet when they were ill, I put on sackcloth and humbled myself with fasting. When my prayers returned to me unanswered, Isa15:3In the streets they wear sackcloth; on the roofs and in the public squares they all wail, prostrate with weeping. Jer 4:8 So put on sackcloth, lament and wail, for the fierce anger of the LORD has not turned away from us. Jer 6:26 O my people, put on sackcloth and roll in ashes; mourn with bitter wailing as for an only son, for suddenly the destroyer will come upon us. Matt 11:21“Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. Two olive trees, two lampstands (11:4; 1:12; 4:5) – Zech 4:14 – The power to witness comes from God alone. John identifies the two witnesses as both lampstands and olive trees.176 This witness to Christ corresponds with that of the entire Christian church, as suggested above under the “two witnesses.” In contrast, Zechariah presented two olive trees and two seven branched lampstands as the anointed king Zerubbabel and the priest Joshua. Olive trees were one of the only common trees in ancient Palestine. The majority of references to olive oil and trees symbolize fruitful abundance from God, indicating the 176 See Beale (The Temple, pp. 320ff.) who says that the lampstands represent the Tree of Life. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 184 importance of olive oil in all aspects of ancient life. Olive trees were particularly important for the sanctuary worship (oil for the lamps and wood for the cherubim in the most holy place and for its doors, as well): Ex 25:6 olive oil for the light; spices for the anointing oil and for the fragrant incense; 1 Ki 6:23 In the inner sanctuary he made a pair of cherubim of olive wood, each ten cubits high. 1 Ki 6:31 For the entrance of the inner sanctuary he made doors of olive wood with five-sided jambs. Zec 4:14 So he said, “These are the two who are anointed to serve the Lord of all the earth.” Matt 5:15 Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. Oil for the sanctuary lamps was to be pure (, see also Ex 25:31), that is, oil pounded out by hand which burns brightly with little smoke.177 Such light pictures the presence of God and thus must be maintained by sanctified priests of God. This light is to burn before YHWH continually and for the generations to come, portraying YHWH’s abiding, gracious presence as well as a context for the meeting presence in the sacred space of the holy place. YHWH’s priests must bring the oil and keep the lamps burning every evening for the generations to come. Lev 24:4 The lamps on the pure gold lampstand before the Lord must be tended continually. This picture envisions the transcendent and holy God, who dwells, meets, and speaks, approached with perpetuity in the immanence of creation in sanctified space by sanctified priests. Lampstands naturally symbolize light, and that would correspond with God himself. See “lampstands,” p. 95. Lord of all the earth (11:4) – the lampstands and olive trees “stand before the Lord of the earth” reflects the OT lampstands in the presence of YHWH in the sanctuary. Importantly, the relation of his lordship to the earth indicates his present reigning, contrary to appearances, over the earth and foreshadows his reigning over the new creation. See “ruler of the kings of the earth” (Rev 1:5). See “Kingdom,” p. 89. Josh 3:11 See, the ark of the covenant of the Lord of all the earth will go into the Jordan ahead of you. Josh 3:13 And as soon as the priests who carry the ark of the Lord—the Lord of all the earth—set foot in the Jordan, its waters flowing downstream will be cut off and stand up in a heap.” Ps 97:5 The mountains melt like wax before the Lord, before the Lord of all the earth. Mic 4:13 “Rise and thresh, O Daughter of Zion, for I will give you horns of iron; I will give you hoofs of bronze and you will break to pieces many nations.” You will devote their ill-gotten gains to the Lord, their wealth to the Lord of all the earth. Zech 4:14 So he said, “These are the two who are anointed to serve the Lord of all the earth.” Rev 11:4 These are the two olive trees and the two lampstands that stand before the Lord of the earth. See also Matt 11:25 At that time Jesus said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Lu 10:21 At that time Jesus, full of joy through the Holy Spirit, said, “I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was your good pleasure. Acts 4:24 When they heard this, they raised their voices together in prayer to God. “Sovereign Lord,” they said, “you made the heaven and the earth and the sea, and everything in them. Acts 7:49 Heaven is my throne, and the earth is my footstool. What kind of house will you build for me? says the Lord. Or where will my resting place be? Acts 13:47 For this is what the Lord has commanded us: “ ‘I have made you a light for the Gentiles, that you may bring salvation to the ends of the earth.’” Acts 17:24 “The God who made the world and everything in it is the Lord of heaven and earth and does not live in temples built by hands. Rom 9:28 For the Lord will carry out his sentence on earth with speed and finality.” 1 Cor 10:26 for, “The earth is the Lord’s, and everything in it.” 177 Cf. the holy anointing oil for the sanctuary in Ex 30:22-33. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 185 Heb 1:10 He also says, “In the beginning, O Lord, you laid the foundations of the earth, and the heavens are the work of your hands. Fire, drought (11:5-6): like Elijah who prayed fire down from heaven and who prayed for drought as God’s judgment on the nation’s idolatry. The fire in Rev 11:4, however, comes from the mouths of the two witnesses (cf. also Mal 4:5; Matt 27:49; 11:14; 17:10-12) – God’s judgment on anyone who hurts God’s people. Preservation, deliverance, redemption. John does not mean to suggest that Christians (as the witness) have the power to shut up the skies (as Elijah in 1 Ki 17:1; 18:41), but rather that they have true spiritual power to fight the battle. These symbols represent judgment (the covenant-curse, on the promised-land, of destruction of their cities and the loss of rain). Drought was always the most feared experience of life in the ancient world, but held particular importance for God’s promise to Israel of “a land flowing with milk and honey.” In this Revelation 11 context the symbol also conveys for the witness of the church of God’s preservation, deliverance, and final redemption. See “fire,” p. 168. 1 Kgs 18:16-45 So Obadiah went to meet Ahab and told him, and Ahab went to meet Elijah. 17 When he saw Elijah, he said to him, “Is that you, you troubler of Israel?” 18 “I have not made trouble for Israel,” Elijah replied. “But you and your father’s family have. You have abandoned the Lord’s commands and have followed the Baals. 19 Now summon the people from all over Israel to meet me on Mount Carmel. And bring the four hundred and fifty prophets of Baal and the four hundred prophets of Asherah, who eat at Jezebel’s table.” 20 So Ahab sent word throughout all Israel and assembled the prophets on Mount Carmel. 21 Elijah went before the people and said, “How long will you waver between two opinions? If the Lord is God, follow him; but if Baal is God, follow him.” But the people said nothing. 22 Then Elijah said to them, “I am the only one of the Lord’s prophets left, but Baal has four hundred and fifty prophets. 23 Get two bulls for us. Let them choose one for themselves, and let them cut it into pieces and put it on the wood but not set fire to it. I will prepare the other bull and put it on the wood but not set fire to it. 24 Then you call on the name of your god, and I will call on the name of the Lord. The god who answers by fire—he is God.” Then all the people said, “What you say is good.” 25 Elijah said to the prophets of Baal, “Choose one of the bulls and prepare it first, since there are so many of you. Call on the name of your god, but do not light the fire.” 26 So they took the bull given them and prepared it. Then they called on the name of Baal from morning till noon. “O Baal, answer us!” they shouted. But there was no response; no one answered. And they danced around the altar they had made. 27 At noon Elijah began to taunt them. “Shout louder!” he said. “Surely he is a god! Perhaps he is deep in thought, or busy, or traveling. Maybe he is sleeping and must be awakened.” 28 So they shouted louder and slashed themselves with swords and spears, as was their custom, until their blood flowed. 29 Midday passed, and they continued their frantic prophesying until the time for the evening sacrifice. But there was no response, no one answered, no one paid attention. 30 Then Elijah said to all the people, “Come here to me.” They came to him, and he repaired the altar of the Lord, which was in ruins. 31 Elijah took twelve stones, one for each of the tribes descended from Jacob, to whom the word of the Lord had come, saying, “Your name shall be Israel.” 32 With the stones he built an altar in the name of the Lord, and he dug a trench around it large enough to hold two seahs a of seed. 33 He arranged the wood, cut the bull into pieces and laid it on the wood. Then he said to them, “Fill four large jars with water and pour it on the offering and on the wood.” 34 “Do it again,” he said, and they did it again. “Do it a third time,” he ordered, and they did it the third time. 35 The water ran down around the altar and even filled the trench. 36 At the time of sacrifice, the prophet Elijah stepped forward and prayed: “O Lord, God of Abraham, Isaac and Israel, let it be known today that you are God in Israel and that I am your servant and have done all these things at your command. 37 Answer me, O Lord, answer me, so these people will know that you, O Lord, are God, and that you are turning their hearts back again.” 38 Then the fire of the Lord fell and burned up the sacrifice, the wood, the stones and the soil, and also licked up the water in the trench. 39 When all the people saw this, they fell prostrate and cried, “The Lord—he is God! The Lord—he is God!” 40 Then Elijah commanded them, “Seize the prophets of Baal. Don’t let anyone get away!” They seized them, and Elijah had them brought down to the Kishon Valley and slaughtered there. 41 And Elijah said to Ahab, “Go, eat and drink, for there is the sound of a heavy rain.” 2 Ki 1:10 Elijah answered the captain, “If I am a man of God, may fire come down from heaven and consume you and your fifty men!” Then fire fell from heaven and consumed the captain and his men. 2 Ki 1:12 “If I am a man of God,” Elijah replied, “may fire come down from heaven and consume you and your fifty men!” Then the fire of God fell from heaven and consumed him and his fifty men. Blood, plagues (11:6): Moses and Egypt – This correlates with the first Exodus plague judgment of water turned to blood before the deliverance and conquest. See the plague imagery after the opening of the seventh seal and the second angel’s trumpet which turned the sea into blood (Rev 8 and see “blood,” pp. 89, 167, 171, 193). Blood in such a context suggests God’s judgment, but blood conveys other potent symbolism in the Bible (see p. 89). a That is, probably about 13 quarts (about 15 liters) Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 186 Beast from the Abyss (11:7): see three beasts, pp. 192, 209. Burial refused (11:8): a great disgrace in the ancient world was to be left unburied. Great city (Sodom and Egypt) (11:8): cities in the Bible have many connotations (see city texts, p. 120 and New Jerusalem, p. 128), many that are negative, speaking of human efforts to conquest, overreaching pride and exploitation. Cities do not just represent the bad in humanity: “If cities like Sodom, Tyre and Babylon represent people in community against God, the OT Jerusalem and the New Jerusalem of the Apocalypse picture the ideal of people in unity with each other and God. If the city is a place of sexual perversion and violence, it is also a safe refuge for congregated humanity against the dangers of nature.”178 Revelation covers the entire gamut here with judgment warnings to Sodom, Egypt, Babylon, while the new paradise of the restored creation is described as the city of the New Jerusalem (p. 128). In the beginning of redemptionhistory, the city has largely negative connotations, since the story moved swiftly from the paradisal garden to the city built by Cain and to places like Babel (Gen 4:17–22). See Babylon, pp. 220, 189, 245. Thus, in relation to the OT, the negative imagery of the urban, city world is one of degradation, human pride at its worst, and judgment. Early Genesis thus establishes a general worldview in which the image of the city is an anti-God state of affairs that attempts to thwart God’s rule over the world. It is a place where culture subverts religion for its own purposes rather than advancing the glory of God. Genesis provides this background to an Israel living in the midst of a futile creation, a theme developed in the Exodus account of Israel’s oppressive servitude to an Egyptian city-building program (Ex 1:8–14; 5:5–21). God’s original intent for his image bearers was to build society for the glory of God. They were to multiply and spread out over the earth, extending the rule of God over creation as God’s vice-regents (Gen 1:26–28). Because they exercised autonomy, the first man and woman were cursed and driven out of God’s presence to await the fulfillment of God’s promise to deliver them from that curse (Gen 3, esp. vv. 15 and 24). All efforts at city building from this point on are reassertions of that original autonomy .179 Cities in the Bible do not remain entirely negative, however, for the theme of God building his city emerges early in redemption-history. The problem was the “city of man” as opposed to the “city of God.”180 After all, Jerusalem came to represent the hope of the eternal city of God that he would build for his people (see esp. the Psalms). In the process, Abram was called out of the city of Ur to wander, then Israel was created from an oppressed, city-less people that God led out of the security of Egypt into the wilderness of his school of trust where they would become a great nation while looking forward to the city that God was going to give them. Significantly, the first task in the land of the promise was to destroy cities and all that was in them before he gave them cities there to inhabit. Jerusalem would become the city of God where his name and his presence were manifested and honored. Tragically, Jerusalem came for a time to represent the worst of offenses against God and thus the nation was exiled (see OT prophets extensively). Indeed, in Rev 11:8, Jerusalem is said to figuratively (pneumatikw/j) symbolize (for the literalists) Sodom and Egypt, two of the clearest pictures of cities deserving the wrath of God. See also Babylon, p. 245. “Great city” in Bible Gen 10:12 and Resen, which is between Nineveh and Calah; that is the great city. Jer 22:8“People from many nations will pass by this city and will ask one another, ‘Why has the Lord done such a thing to this great city?’ Jonah 1:2 “Go to the great city of Nineveh and preach against it, because its wickedness has come up before me.” Jonah 3:2 “Go to the great city of Nineveh and proclaim to it the message I give you.” Jonah 4:11 But Nineveh has more than a hundred and twenty thousand people who cannot tell their right hand from their left, and many cattle as well. Should I not be concerned about that great city?” Rev 11:8 Their bodies will lie in the street of the great city, which is figuratively called Sodom and Egypt, where also their Lord was crucified. Rev 16:19 The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Great and gave her the cup filled with the wine of the fury of his wrath. Rev 17:18 The woman you saw is the great city that rules over the kings of the earth.” Rev 18:10 Terrified at her torment, they will stand far off and cry: “Woe! Woe, O great city, O Babylon, city of power! In one hour your doom has come!” “City” in IVP Dictionary of Biblical Imagery, p. 150. “City” in IVP Dictionary of Biblical Imagery, p. 151. 180 This is similar to the theme of kingship in Israel when they demanded a “king like the nations around” (Deut 17:14; Lev 20:23; 1 Sam 8:4-9). Kingship itself was part of God’s plan, especially as it pointed to the Messianic King, but not according to human standards and expectations. 178 179 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 187 Rev 18:16 and cry out: “ ‘Woe! Woe, O great city, dressed in fine linen, purple and scarlet, and glittering with gold, precious stones and pearls! Rev 18:18 When they see the smoke of her burning, they will exclaim, ‘Was there ever a city like this great city?’ Rev 18:19 They will throw dust on their heads, and with weeping and mourning cry out: “ ‘Woe! Woe, O great city, where all who had ships on the sea became rich through her wealth! In one hour she has been brought to ruin! Rev 18:21 Then a mighty angel picked up a boulder the size of a large millstone and threw it into Breath of God (life) given (11:11): three days after they died, God gives the witnesses new life! The breath of life recalls the creation of Adam and Eve (Gen 2:7) and the restoration of bodies in Ezek 37. Breath has very intimate connections with God and his Spirit for humankind and the creation in regards to redemption/restoration, judgment on sin, as well as the Spirit that inspires (e.g., scripture). Breath also is used as an image of the limitations of human life (Ps 39:5; see esp. lbeÛh in Eccl), as well as the futility of idols (Hab 2:19, `AB*r>qiB. !yaeî x:Wrß-lk'w)> which are without breath. See “Breath,” IVP Dictionary of Biblical Imagery, pp. 119-120. ] Breath of God, Life Job 4:9 At the breath of God they are destroyed; at the blast of his anger they perish. Job 15:30 He will not escape the darkness; a flame will wither his shoots, and the breath of God’s mouth will carry him away. Job 27:3 as long as I have life within me, the breath of God in my nostrils, Job 37:10 The breath of God produces ice, and the broad waters become frozen. Gen 1:30 And to all the beasts of the earth and all the birds of the air and all the creatures that move on the ground—everything that has the breath of life in it—I give every green plant for food.” And it was so. Gen 2:7 the Lord God formed the man from the dust of the ground and breathed into his nostrils the breath of life, and the man became a living being. Gen 6:17 I am going to bring floodwaters on the earth to destroy all life under the heavens, every creature that has the breath of life in it. Everything on earth will perish. Job 7:7 Remember, O God, that my life is but a breath; my eyes will never see happiness again. Job 12:10 In his hand is the life of every creature and the breath of all mankind. Job 32:8 But it is the spirit in a man, the breath of the Almighty, that gives him understanding. Job 33:4 The Spirit of God has made me; the breath of the Almighty gives me life. Ps 33:6 By the word of the Lord were the heavens made, their starry host by the breath of his mouth. Ps 104:29 When you hide your face, they are terrified; when you take away their breath, they die and return to the dust. Ps 150:6 Let everything that has breath praise the Lord. Praise the Lord. Eccl 3:19 Man’s fate is like that of the animals; the same fate awaits them both: As one dies, so dies the other. All have the same breath; man has no advantage over the animal. Everything is meaningless. Isa 42:5 This is what God the Lord says—he who created the heavens and stretched them out, who spread out the earth and all that comes out of it, who gives breath to its people, and life to those who walk on it: Isa 57:16 I will not accuse forever, nor will I always be angry, for then the spirit of man would grow faint before me— the breath of man that I have created. Jer 38:16 But King Zedekiah swore this oath secretly to Jeremiah: “As surely as the Lord lives, who has given us breath, I will neither kill you nor hand you over to those who are seeking your life.” Ezek 37:5 This is what the Sovereign Lord says to these bones: I will make breath enter you, and you will come to life. Ezek 37:6 I will attach tendons to you and make flesh come upon you and cover you with skin; I will put breath in you, and you will come to life. Then you will know that I am the Lord.’ Ezek 37:8 I looked, and tendons and flesh appeared on them and skin covered them, but there was no breath in them. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 188 Ezek 37:9 Then he said to me, “Prophesy to the breath; prophesy, son of man, and say to it, ‘This is what the Sovereign Lord says: Come from the four winds, O breath, and breathe into these slain, that they may live.’ ” Ezek 37:10 So I prophesied as he commanded me, and breath entered them; they came to life and stood up on their feet—a vast army. Jn 20:22 And with that he breathed on them and said, “Receive the Holy Spirit. Acts 17:25 And he is not served by human hands, as if he needed anything, because he himself gives all men life and breath and everything else. 2 Thess 2:8 And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming. 2 Tim 3:16 All Scripture is God-breathed and is useful for teaching, rebuking, correcting and training in righteousness, Rev 11:11 But after the three and a half days a breath of life from God entered them, and they stood on their feet, and terror struck those who saw them. Rev 13:15 He was given power to give breath to the image of the first beast, so that it could speak and cause all who refused to worship the image to be killed. Heavenly cloud (11:12): see Cloud p. 177. The witnesses are called into the heavens (like Moses, etc.). See ascent next. Ascent into heaven (11:11-12): Any ascent into the heavens indicates a very special blessing from God is coming. Cf. Moses was called into the cloud on Sinai; Enoch was carried away (Gen 5:24); Elijah was taken by a chariot of fire that carried him into heaven (2 Ki 2:11); Jesus ascended into heaven (Acts 1:9-11); the church 1 Thess 4:14-16. The image of ascent into heaven reflects the connections between earth and the heavenlies, as it shows the simultaneous and continuous interrelationship of the seen and the unseen realms. Glory of God (11:13) – see “glory,” p. 90. Earthquake (11:13): see Earthquakes 6:12, p. 155. The judgment of God on the city of man begins (Rome or Jerusalem or Babylon? – the city as it represents rebellion against the Lamb of God on the throne). Woes (11:14): See p. 172. Three woes: “Woe, woe, woe” (8:13). Threes are common in scripture. See in Revelation pp. 192, 209. Angels (11:15): See seven angels in 8:1, pp. 166-170.; this seventh angel picks up the trumpets from 9:13. End of first vision interlude (between the sixth and seventh angels) (11:14). See interludes, p. 58. Seventh trumpet is sounded. (Beale considers this the second vision, 11:14-18) Kingdom of our Lord (11:15): See kingdom of God, p. 89. A pinnacle of revelation and the Revelation of John! (Listen to this text put to music in Handel’s Messiah.) The world’s kingdom (basilei,a tou/ ko,smou) has become the Lord’s (see “Lord of all the earth, p. 184 and “ruler of the kings of the earth,” Rev 1:5). This means that the creation is now going to become fully renewed/restored under the complete Lordship of the risen Christ. This is not an obliteration of the world but a restoration of the proper rule of God, a complete recreation of its perfections. The kingdom of God motif was central to the OT and especially to the teaching of Christ as the vehicle, and the ultimate outcome, of redemption. The Lord is King! “The glory of the Lord will be revealed and all flesh shall see it . . .” (Isa 40:5). The restoration of God’s kingdom is the restoration of his presence to the world and his people. This is Paradise regained on earth. It is no surprise that in the next scene the twentyfour elders come off their thrones and fall on their faces to worship God (vv.16.18). We are coming to a peak of revelation of Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 189 redemption as reflected in the overwhelmingly beautiful words of praise of God by the elders. Judgment and redemption have come in completion. Listen to Handel’s “Hallelujah Chorus.” Twenty four elders (11:16): See elders in Rev 4:4, p. 138. The elders continue the praise and proclamation of the “loud voices” (perhaps those also in 11:15) with an affirmation of the omnipotence and eternality of the one on throne (Christ) as the “Lord God Almighty” and the “One who is and who was” (11:17). See “Who is” and “Alpha and the Omega,” p. 87. This strong proclamation of praise concludes with the declaration of the time of judgment (11:18). Eschatology and OT background (11:17-18): cf. Mtt 4:8 – The nations will be judged, the Lord’s prophets, saints, and servants will be rewarded. The seventh angel’s trumpet announces the end (may include the seven bowls, see 9 and chart on p. ). Compared to the opening of the seventh seal when there is silence in heaven, the seventh trumpet is followed by “loud voices in heaven.” Their voices declare the consummation of Christ’s kingdom, heralding the very end. Christ’s reign began much earlier (ascension?), but here he is pictured as receiving the entire kingdom. This is an event long anticipated in the Bible, for it is the completion of redemption. The nations will be judged, the Lord’s prophets, saints, and servants will be rewarded. Ps 2:1-2 Why do the nations conspire and the peoples plot in vain? 2 The kings of the earth take their stand and the rulers gather together against the Lord and against his Anointed One. Ps 2:5 Then he rebukes them in his anger and terrifies them in his wrath, saying, Ps10:16 The Lord is King for ever and ever; the nations will perish from his land. Ps 48:4 When the kings joined forces, when they advanced together, Dan 9:6 We have not listened to your servants the prophets, who spoke in your name to our kings, our princes and our fathers, and to all the people of the land. Dan 9:10 we have not obeyed the Lord our God or kept the laws he gave us through his servants the prophets. Am 3:7 Surely the Sovereign Lord does nothing without revealing his plan to his servants the prophets. Zech 1:6 But did not my words and my decrees, which I commanded my servants the prophets, overtake your forefathers? “Then they repented and said, ‘The Lord Almighty has done to us what our ways and practices deserve, just as he determined to do.’ ” Zech 14:9 The Lord will be king over the whole earth. On that day there will be one Lord, and his name the only name. The One who is and who was (11:17): See 1:4, “I am,” p. 87. Angry nations and enemies of God (11:18): cf. Acts 4:25-28. Babylon (see pp. 220, 245) is the destroyer, as in Revelation, but God issues his warning to God’s enemies. Anger is most often attributed to God against his sinful people and the wicked, and this is his just judgment. God is angry with those who are angry! Those who are angry with or rebellious against God are under his wrath (Deut 7:4; 9:19; 29:20, 23-24, 27-28; cf. Jn 3:36; Rom 1:18; 1 Thess 2:16; Mt 3:7; Lk 3:7; 21:23), while conversely those who repent of their sin “turn aside” God’s wrath (Deut 13:17-18; Ps 30:5; 78:38; 103:8-9; Isa 12:1; 48:9; Jer 3:12-13; Hos 14:4; Joel 2:13; Jon 4:2; Mic 7:18; Nah 1:2-3; cf. Eph 2:3). See “wrath,” p. 160. There were many enemies of Israel in the OT, but Babylon is the quintessential destroyer, as in Revelation (see Sodom, p, 186). Nevertheless, God issues his warning to God’s enemies that their end has come. The enemies of God have never lasted, and they will certainly come to their final end now proclaimed by the elders. The result of God’s judgment on his enemies will be the reward of his prophets and his people (11:18): “both small and great” echoes Jesus’ declaration that the poor will inherit the kingdom and the meek will inherit the earth” (Mtt 5). Jer 51:25 “I am against you, O destroying mountain, you who destroy the whole earth,” declares the Lord. “I will stretch out my hand against you, roll you off the cliffs, and make you a burned-out mountain. Prov 24:2 for their hearts plot violence, and their lips talk about making trouble. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 190 Ps 2:1 Why do the nations conspire and the peoples plot in vain? Ps 21:11 Though they plot evil against you and devise wicked schemes, they cannot succeed; Ps 83:5 With one mind they plot together; they form an alliance against you— Ps 48:4 When the kings joined forces, when they advanced together, Temple in heaven opened, ark seen (11:19; 4:1; 15:5; 19:11) – cf. Mtt 27:51; Redemption – The momentous scene in John’s Revelation conveys the fulfillment of the covenant-promise represented by the Temple and especially the ark of the covenant accompanied by theophanous earthquakes. The long history of the sanctuary, the law, atonement, and God’s presence are all wrapped up here: the redemption of man is accomplished – the heavenly kingdom of God itself is open and God’s people are restored to his presence. As the microcosmic Eden garden of God’s unmediated presence represented the heavenly Paradise, and the microcosmic earthly sanctuary of God’s mediated presence represented the Edenic/heavenly paradises, now the temple open in Heaven reveals the heavenly temple of God’s unmediated glorious presence. The progress of redemption through the OT and NT reveals the gradual restoration of God’s people to his presence, and the pinnacle transpires in the new covenant of the resurrection and glorification of the body. See the revelation of the Tabernacle of the Testimony in Rev 15:5, p. 228. Parallels between the OT sanctuary and this heavenly throne room include lamps (4:5), an altar (6:9), an altar of incense (8:3); ark of the covenant (11:19). Ex 25:22 There, above the cover between the two cherubim that are over the ark of the Testimony, I will meet with you and give you all my commands for the Israelites. Ex 29:42-46 “For the generations to come this burnt offering is to be made regularly at the entrance to the Tent of Meeting before the LORD. There I will meet you and speak to you; 43 there also I will meet with the Israelites, and the place will be consecrated by my glory. 44 “So I will consecrate the Tent of Meeting and the altar and will consecrate Aaron and his sons to serve me as priests. 45 Then I will dwell among the Israelites and be their God. 46 They will know that I am the LORD their God, who brought them out of Egypt so that I might dwell among them. I am the LORD their God. Ex 30:6 Put the altar in front of the curtain that is before the ark of the Testimony—before the atonement cover that is over the Testimony—where I will meet with you. Matt 27:51 At that moment the curtain of the temple was torn in two from top to bottom. The earth shook and the rocks split. The ark of the testimony: From Hague dissertation, His Glorious Presence, pp. 146-149. The ark will serve as a constant reminder of their deliverance from bondage through its covenant significance, particularly in containing the law given on Sinai, and will serve as the place of further revelation and meeting YHWH. Linked immediately in the text with the promise of dwelling in the tabernacle-sanctuary (Ex 25:8-9), and the promise of meeting (v. 22), the ark is rightly understood as the centrepiece of the narrative. The discourse of ch. 25 occurs on Mt. Sinai, that is if the narrative is continuous from ch. 24, where Moses enters the cloud on the mountain for forty days and forty nights (24:18). p. 146 In light of the diversity of opinion on the exact meaning of the testimony in relationship to the ark, a brief look at some biblical data may be helpful. If the testimony is the tablets of the law (, Ex 31:18; 32:15; 34:29), then the expressions, the “ark of the testimony,”181 the “tabernacle of the testimony,”182 “tent of the testimony,”183 and “veil of the testimony”184 are easily explained through their relationship to the stone law-tablets. The meaning of the substantive  () (n.f.) is testimony as a derivative of [] (to return or to bear witness, testify), and is related to ,  (witness, evidence).185 This testimony always refers to God and in most cases is connected to the  (Ex 25:22; 26:33, 34; 39:35; 40:3, 5, 21; Nu 4:5; 7:89; Josh 4:16). Further evidence of the location of the  inside the ark is the assertion that the ark-cover () is over them (Lev 16:13). 182  (Ex 38:21; Nu 1:50, 53, 10:11). 183  (Nu 9:15; 17:22, 23; 18:2; 2 Ch 24:6). 184  (Lev 24:3). 185 See [] in Exod 19:21, 23; 21:29. The LXX renders  with , and frequently renders the single word  with , stressing the significance of the law within. 181 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 191 tabernacle, law, and ark.186 The law itself, written on two tablets, is related to the royal covenant between God and Israel (Ex 34:27, 28; Deut 9:9; 11:15), as God’s testimony to his covenant. In that a covenant-testimony reflects a legal bond between a sovereign and his subjects (throughout the A.N.E.), it may thus express a royal function for the . (This may bear on later discussions of royal notions [see pp..].) This testimony of the ten words on the tablets is by divine charge to be placed in the ark: e.g., Ex 25:16, 21; 40:21. These tablets are also called the “tablets of the testimony” () (Ex 31:18), showing the interrelationship of covenant, law, and testimony motifs.187 This may be compared with Deuteronomy 30-32, where, in a tent of meeting context (31:14-15), Moses bears witness/testimony [] “against” Israel along with heaven and earth (30:19; 31:28; 32:46). Covenantal language here combines motifs of witness to YHWH’s presence (31:1-8) with the law (31:9, 26[]) and with the meeting presence (31:15, ), from which YHWH speaks, and to which Moses recites a song as witness (31:19[]; 32:46). In several occurrences there are spatial relations designated for the testimony: for example, Ex 16:34 describes the manna as being in front of, before the testimony (), while Ex 30:36 contains both a reference to spatial relations of incense before the testimony () in conjunction, most significantly, with the promise to meet with Israel there () in the tent of meeting (), connecting the testimony with the presence of YHWH. The incense in such close proximity to the meeting-place is called most holy (). This correlation of the meeting presence with the law-testimony is significant, in that it relates the ark with the meeting presence, bringing these aspects together with dwelling presence without any contradiction. It is thus reasonable to conclude that there is a meaningful relationship here between the law and the meeting with YHWH. 188 The symbol charged language creates a dymanic of multiformity, giving more than a unilinear scope to the theological expression. pp. 147-148 There is a reciprocating correlation of testimony, ark (implicit), cloud, glory, and tent of meeting motifs, and all related to both YHWH’s abiding and meeting presence, as well as the need for atonement before YHWH’s presence. Thus, the space-time continuum is interlaced with immanence and transcendence themes of bilateral, though concordant, assumptions of a dynamic temporal-spatial (on earth) and transtemporal-transspatial (from heaven) presence. Another example of this juxtaposition is the spatial relation in Ex 27:21 of the olive-oil lamps outside the curtain in the Holy Place that is before the testimony () and before the presence of the YHWH () (paralleled in Lev 24:1-4 with , 3x). Light has qualities that indeed transcend time and space, though experienced in the space/time continuum, providing a testimony for all times and places.189 The time frame is daily and indefinite (perpetuity) in the Tent of Meeting “for the generations to come” (), similar to perpetual  offerings and incense (pp). The light of the lamps and gold of the lampstand form an ongoing testimony/witness correlating with the testimony in the ark, mediated by the priesthood in the sacred space of YHWH’s holy presence. That is, YHWH’s abiding presence and covenant-testimony are depicted in an ongoing intermingling in the tent of meeting, holiness requiring sanctification of both sacred space and priests. Heaven and earth converge in the microcosm of the tabernacle, the light of heaven witnessed to by the oil lamps of the golden lampstand perpetually in YHWH’s presence. In this discussion of the testimony it is evident that in its variety of uses it refers directly or indirectly to the law tablets contained in the ark, and to media that have close proximity to that law. The importance of the ark in this discussion should not be understated, for it is the central article in Israel’s worship. Thus, the meaning of the ark is critical to our understanding of Israel’s faith and religion. In Exodus, the ark can be affirmed to testify to the royal covenant of God represented by the law tablets within and thus to the presence of God with Israel. It can also be said that the testimony of the law inside the ark was not the final word, so to speak, from YHWH. The meeting-place indeed was the place of YHWH’s ongoing and indefinite revelation of his commandments to Moses for Israel. p. 149 186 Though the ark was not yet constructed at this point in the narrative, a canonical perspective allows for a unity of view with regard to the ark in Exodus. In Ex 16:34; 27:21; 30:6, 36, the word itself, without , refers to the ark, which suggests the inseparable relationship of the law tablets and the ark 187 Ps 19 explicitly correlates the testimony with the law in v. 8[7] (which focuses primarily on the law of YHWH, also uses testimony analogously with the  [see vv. 14, 31, 36, 88, 99, 111, 129, 144, 157]). According to BDB, this usage of  can apply to the law code in general as a testimony of God (p. 730b). 188 J. Durham agrees with this interpretation, and also adds that the costly incense (and oil) was a symbol of the priestly belief in and confession of the presence of YHWH (see discussion on incense, p.). G.H. Davies says that because the incense was “so ‘near’ to the Lord the underlying theological theme WHERE I SHALL MEET WITH YOU appears once more” (Exodus, p. 225). C.F. Keil and F. Delitzsch, however suggest this incense was placed with the altar of incense, not in the holy of holies, in agreement with S.R. Driver and A.H. McNeile. Regardless of which understanding is correct, either location is considered holy because of its proximity to the presence of God. See further discussion on Ex 30:36. 189 J. Durham says the light here symbolized the presence of YHWH (Exodus, pp. 380-381). G.A.F. Knight says the lamp witnesses to the reality that God himself is light (Theology as Narration, p. 170). P.P. Jenson says the combined imagery of tent, lamp, bread, table, and chest implies the permanent presence of God, although the Holiness Spectrum keeps this perspective together with the meeting with YHWH (Graded Holiness, p. 113). If this is correct, that the light implies an abiding presence, it poses a challenge to the view that the tent is only associated with a meeting-manifestation at the testimony, for the light is to be a perpetual reminder of God’s presence there. As we have seen, there is quite a divided field of opinion as to whether the presence is perceived as abiding or temporary, and this may further indicate the need for another explanation. The parallel in Lev 24:1-4 seems to place even greater stress on this time-element by repeatedly stating (3x) it is to be done continually (), as well as “from morning to evening” “for the generations to come. ” Further on , pp. On light, see p. 95. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 192 Lightning, thunder, earthquake (11:19) – see pp. 95, 138, 155. Theophanous appearances of God in the OT were accompanied by such phenomena, naturally, since God was manifesting his presence and glory in the space-time world and was revealing his purposes to his people. Q. Revelation 12 d. The Second Vision Interlude: Beauty & Beast (12:1-14:20). See interludes, p. 58. (1) The Dragon, the Woman & Her Seed (12:1-17) As in the previous two interludes (7:1-17; 10:1-11:13), there is much redemption imagery, though here it is combined vividly with cosmic darkness battled against. This next section is a second vision interlude (between the seventh angel’s trumpet [11:15-19] and the angels of the wrath-bowls [15-16]). This interlude includes: ▪ the deceiving dragon-beast from the Abyss (Antichrist) ▪ the woman and her seed (people of God) (12:1-17) ▪ two beasts empowered by the Antichrist (13:1-18) ▪ the 144,000 of the Lamb, the three Angels, and the two Harvests (14:1-20) After the seven angels’ trumpet judgments and the revelation of the opening of heaven, John is then shown a “great and wondrous sign” in heaven (12:1). (see “in heaven,” p. 136). Even though this sign is rather difficult to understand, we may approximate some significant meaning in it. This vision functions as the most important interlude (see interludes, p. 58) in the sequence of judgments, and it comes in the center of the Revelation. Identification of the woman, the dragon,190 and the son has led some commentators to search for ancient parallels to this tale in Greek, Ugaritic, and Egyptian mythology.191 If that is the case, then John’s vision transforms the meaning of such myths with pure Christology. Yet, John’s imagery draws most clearly on OT prophecy that depicts (Mother) Zion as the woman who would bear the Messiah192 (12:5) and the chosen people of God (12:17). In its NT context, the people of God symbolizes the church of Jesus Christ in its struggle against the powers against them and the woman’s child is clearly the Messiah “who will rule the nations” (12:5). The red dragon is clearly identified as the devil, or Satan (12:9), who sought to devour the child of the woman, but the child was taken up into heaven (12:4-5), and Satan is cast down to the earth after a battle with the archangel Michael and his angels (12:7-12). 190 There are three beasts in Rev 11-13: one from heaven (Satan) (12:3), one from the sea/Abyss (as leopard/bear/lion) (introduced in 11:7; reappears in 13:17:8), one from the earth (a lamb like dragon) (13:11). See p. 209. 191 See Beasley-Murray, Revelation, pp. 192-193. 192 This poses a problem for the Roman Catholic understanding the mother as Mary. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 193 This vision interlude (see interludes, p. 58) between the seventh angel’s trumpet (11:15-19) and the angels of the wrath-bowls (15-16), as most of the Revelation, was designed to give encouragement to the persecuted believers in John’s day that their struggles against the rulers will end and Christ will be the Victor. Michael slays dragon (by Dürer) When Satan is cast down, a “loud voice in heaven” proclaims (12:10-12): • Salvation, power, the kingdom of God, and the authority of Christ has come ~ The Deliverer is Victor. • The Accuser of God’s people has been cast down ~ The Accuser is accused. • The believers he accused overcame him by the blood of the Lamb (see “blood,” pp. 89, 167, 171, 185) ~ The believers are victorious (see “Lamb,” pp. 142, “wrath of Lamb,” p. 158). • The believers he accused overcame him by their testimony. • The believers died willingly for their testimony. • The heavens should rejoice at this victory. • The rebellious earth should have woe at this victory. 1. OT background: Rev 12 (Beale considers fourth vision 12:1-13:8) Sun, moon, twelve stars (12:1) – Gen 37:9-11 – The twelve tribes of Israel represent the covenant-promise of redemption. See ”sun,” p. 103, “twelve,” p. 163, “twelve stones,” p. 163. See “stars,” p. 101. Creation imagery is presented in the pregnant woman clothed with the sun and stars and with the moon under her feet. If this image refers to the church of Christ redeemed, then it is a collocation of creation, judgment, and redemption themes altogether. As the Backgrounds Commentary notes, the imagery in this vision was common in a variety of ancient mythologies and perhaps is to be applied to the Roman emperor (the evil dragon) (p. 793). (right)Detail of twelve stars (Dürer) “Wonderous sign in heaven” (12:1) – the motifs of signs (160x) and wonders (150x) are important mile-markers to point to highlights in redemption history.193 They are given as guide-posts to encourage, to remind, and to exhort to action. Signs are part of the entire prophetic revelation of redemption, and especially as they relate in testimony /witness to Christ. See file on Office Live “Signs and Wonders in the Bible.” It becomes very clear in Revelation that signs and wonders are not enough, for even the evil ones can do signs and deceive people. This is also seen elswhere: Mark 13:22 For false Christs and false prophets will appear and perform signs and miracles to deceive the elect— if that were possible; 2 Thess 2:9 The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders. Interestingly, there is a fine line between asking for, or hopiong for, and demanding(?) signs in order to believe: Mk 8:12 He sighed deeply and said, “Why does this generation ask for a miraculous sign? I tell you the truth, no sign will be given to it.” On the other hand, refusing to believe in the signs God gives is condemnable: Jn 12:37 Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him. Jn 14:11 Believe me when I say that I am in the Father and the Father is in me; or at least believe on the evidence of the miracles themselves. See “testimony,” p. 79. Ps 78:43 the day he displayed his miraculous signs in Egypt, his wonders in the region of Zoan. Jer 10:2 This is what the Lord says: “Do not learn the ways of the nations or be terrified by signs in the sky, though the nations are terrified by them. Lu 21:25 “There will be signs in the sun, moon and stars. On the earth, nations will be in anguish and perplexity at the roaring and tossing of the sea. 193 See Twelftree, “Signs and wonders,” New Dictionary of Biblical Theology, pp. 775-781. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 194 Jn 12:37 Even after Jesus had done all these miraculous signs in their presence, they still would not believe in him. Jn 20:30 Jesus did many other miraculous signs in the presence of his disciples, which are not recorded in this book. Acts 7:36 He led them out of Egypt and did wonders and miraculous signs in Egypt, at the Red Sea and for forty years in the desert. Rev 12:1 A great and wondrous sign appeared in heaven: a woman clothed with the sun, with the moon under her feet and a crown of twelve stars on her head. Rev 12:3 Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on his heads. Rev 13:13 And he performed great and miraculous signs, even causing fire to come down from heaven to earth in full view of men. Rev 13:14 Because of the signs he was given power to do on behalf of the first beast, he deceived the inhabitants of the earth. He ordered them to set up an image in honor of the beast who was wounded by the sword and yet lived. Rev 15:1 I saw in heaven another great and marvelous sign: seven angels with the seven last plagues—last, because with them God’s wrath is completed. Rev 16:14 They are spirits of demons performing miraculous signs, and they go out to the kings of the whole world, to gather them for the battle on the great day of God Almighty. Rev 19:20 But the beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. With these signs he had deluded those who had received the mark of the beast and worshiped his image. The two of them were thrown alive into the fiery lake of burning sulfur. Pregnant woman (12:2) – The “mother Zion” idea from the OT is background to the woman, and she births the Messiah and the NT people of God (“offspring” of 12:17). She is not to be understood as a literal woman (she is a “sign” “clothed with the sun” and a “crown of twelve stars”), but rather both the “old Israel” and the “new Israel,” assuming continuity between them. Beasley-Murray comments, “ . . . the Old Testament imagery of Mother Zion bringing forth children for the messianic age became developed to include the idea of Mother Zion bringing forth the messianic Deliverer of God’s suffering people.”194 There may also be the theme here of faithful Israel bearing the Messiah Jesus and the opposition he faced from Satan during his ministry. See “Woman, Images of” in the NIV Dictionary of Biblical Images, pp. 958-962. The book of Revelation sums up the ambivalent image of woman found elsewhere in the Bible. On the one hand, we have woman as the mother of the Messiah (Rev 12:1–5) and the church (Rev 12:17). She is herself the spotless church, the bride of Christ (Rev 19:7–8; 21:2), the queen of heaven. But if woman is thus the image of humankind at its best, she is also an emblem of evil in the form of the terrifying whore of Babylon, drunk with the blood of the saints and martyrs, defiant against Christ (Rev 17–18). She is also Jezebel, calling herself a prophetess and beguiling Christ’s servants to practice immorality (Rev 2:20–23). Much of the Bible’s picture of women converges here-woman as mother, bride, temptress to apostasy, the figure of what is both best and worst in God’s creatures. While some biblical images of women are gender-specific, the spiritual potential of women for good or evil is the same as it is for men.195 Beale says that the woman is based on Gen 37:9 where the sun, moon, and stars metaphorically represent Jacob, his wife, and the eleven tribes of Israel.196 Gen 37:9 Then he had another dream, and he told it to his brothers. “Listen,” he said, “I had another dream, and this time the sun and moon and eleven stars were bowing down to me.” Gen 3:16 To the woman he said, “I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband, and he will rule over you.” Mic 4:10 Writhe in agony, O Daughter of Zion, like a woman in labor, for now you must leave the city to camp in the open field. You will go to Babylon; there you will be rescued. There the Lord will redeem you 194 Beasley-Murray, Revelation, p. 194. Leland Ryken, Jim Wilhoit, Tremper Longman et al., Dictionary of Biblical Imagery, electronic ed. (Downers Grove, IL: InterVarsity Press, 2000, c1998), 962. 196 Beal, “Revelation,” (CNOT), p. 1122. 195 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 195 out of the hand of your enemies. Isa 54:1(see entire chapter) “Sing, O barren woman, you who never bore a child; burst into song, shout for joy, you who were never in labor; because more are the children of the desolate woman than of her who has a husband,” says the Lord. Isa 66:7 Before she goes into labor, she gives birth; before the pains come upon her, she delivers a son. Isa 26:16-27 LORD, they came to you in their distress; when you disciplined them, they could barely whisper a prayer. 17 As a woman with child and about to give birth writhes and cries out in her pain, so were we in your presence, O LORD. 18 We were with child, we writhed in pain, but we gave birth to wind. [LXX, “we brought forth your beloved”] We have not brought salvation to the earth; we have not given birth to people of the world. 19 But your dead will live; their bodies will rise. You who dwell in the dust, wake up and shout for joy. Your dew is like the dew of the morning; the earth will give birth to her dead. 20 Go, my people, enter your rooms and shut the doors behind you; hide yourselves for a little while until his wrath has passed by. 21 See, the LORD is coming out of his dwelling to punish the people of the earth for their sins. The earth will disclose the blood shed upon her; she will conceal her slain no longer. Red dragon (12:3-4, 9) – Ancient serpent — The battle against the evil one – see “three beasts,” p. 192. The battle of the evil one against the Lamb is represented with this symbol. Dragons were common in the mythologies of the ancient world (also China) as images of various frightful beasts and deities, but in the Bible they represent Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 196 evil, and in this case the Devil himself. Daniel’s dragon also symbolized evil political powers and their tyrannies. This dragon is clearly identified as Satan (12:9). This dragon seeks to destroy the offspring who would rule the nations with an iron scepter (Messiah) of the woman (Israel) clothed with the sun (see ”sun,” p. 103). This dragon has ten horns, as does the beast from the Abyss (13:1). Horns typically symbolize strength or political/military power, thus “ten” would indicate considerable power (cf. the “rod” below, p. 197). (Compare the “ten horns” of John’s Dragon to the “ten horns” of Daniel’s vision of the fourth beast which precipitated war against the saints “until the Ancient of Days came” [Rome] [Dan 7:7, 21]). 197 The blaspheming beast from the Abyss (Antichrist) (11:7; 17:14) also has ten horns (explained as ten kings that wage war against the Lamb, 17:12), and is given authority by the deceiving dragon (Satan) and is worshipped (13:4). The three beasts of Rev 11-13 wage war against the Lamb of God (see “Lamb,” p. 142, “wrath of Lamb,” p. 158), but are doomed to failure (17:14). See “three beasts,” pp. 192, 209. Isa 27:1 In that day, the Lord will punish with his sword, his fierce, great and powerful sword, Leviathan the gliding serpent, Leviathan the coiling serpent; he will slay the monster of the sea. Ps 74:14 It was you who crushed the heads of Leviathan and gave him as food to the creatures of the desert. (right)Horned beast by Dürer “Ten horns” in Revelation: Rev 12:3 Then another sign appeared in heaven: an enormous red dragon with seven heads and ten horns and seven crowns on his heads. Rev 13:1 And the dragon stood on the shore of the sea. Rev 17:3 Then the angel carried me away in the Spirit into a desert. There I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. Rev 17:7 Then the angel said to me: “Why are you astonished? I will explain to you the mystery of the woman and of the beast she rides, which has the seven heads and ten horns. Rev 17:12 “The ten horns you saw are ten kings who have not yet received a kingdom, but who for one hour will receive authority as kings along with the beast. Rev 17:16 The beast and the ten horns you saw will hate the prostitute. They will bring her to ruin and leave her naked; they will eat her flesh and burn her with fire. Seven horns: see p. 145 Rev 5:6 Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne, encircled by the four living creatures and the elders. He had seven horns and seven eyes, which are the seven spirits of God sent out into all the earth. Stars cast down (12:4) – see stars, p. 101 – The creation-destruction image of stars (angels?) falling is terrifying, for it suggests the end of the universe on a scale beyond our reckoning. The loss of light is the encroaching of darkness for those under God’s judgment, but for the redeemed it is a sign of the coming new creation. The battle against the evil one; cf. the “little horn” who was Antiochus Epiphanes who during 168164 B.C. sought to eliminate Jewish faith until Judas Maccabeus regained Jerusalem and the temple (165 B.C., the origin of Hanukkah) – The battle against the evil one is represented by the impact of the evil one on creation, which is always destructive. Nature itself is in great upheaval as the result of the spiritual battle. Nevertheless, the battle is fought by God’s angels led by the archangel Michael (see below, p. 199). Judg 5:20 From the heavens the stars fought, from their courses they fought against Sisera. Dan 8:10 It grew until it reached the host of the heavens, and it threw some of the starry host down to the earth and trampled on them. Scholars debate the identity of the stars, whether saints or angels are being attacked by the devil. 197 NIV Bible Backgrounds Commentary suggests that the OT Leviathan and the Canaanite mythology of a seven-headed serpent/dragon is background to this verse, and that later Jewish tradition linked the worship of dragons to Babylon (p. 793). Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 197 See Dan 12:3 Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever. Rule nations w/ rod of iron (12:5; 2:27; 19:15): – The Messiah would come and would be protected against the evil one (ascension into heaven), and would reign in omnipotent judgment over the evil one; cf. Rev 19:15. This is a powerful royal, kingly image of final authority and victory intended to greatly encourage those suffering oppression and persecution from ungodly Rome, etc. OT “rods” symbolized a variety of positive things: a traveler’s protection (walking stick and weapon), walking stick for the elderly, discipline of people and nations (both negative and positive image), comfort and protection for sheep, and the authority of the rulers or leaders. Cf. the “ten horns,” p. 196. The Messianic Ruler Ps 2:6-9 “I have installed my King on Zion, my holy hill.” 7 I will proclaim the decree of the Lord: He said to me, “You are my Sond; today I have become your Father.e 8 Ask of me, and I will make the nations your inheritance, the ends of the earth your possession. 9 You will rule them with an iron scepterf; you will dash them to pieces like pottery.” Isa 9:6-7 For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor,b Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the Lord Almighty will accomplish this. Mic 5:3 Therefore Israel will be abandoned until the time when she who is in labor gives birth and the rest of his brothers return to join the Israelites. Iron scepter (see p. 123) Ps 2:9 You will rule them with an iron scepter f; you will dash them to pieces like pottery.” Rev 2:27 He will rule them with an iron scepter; he will dash them to pieces like pottery’— just as I have received authority from my Father. d Or son; also in verse 12 e Or have begotten you f Or will break them with a rod of iron b Or Wonderful, Counselor f Or will break them with a rod of iron Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 198 Desert (12:6,14) – Deserts can represent a variety of aspects of ANE life. For the Israelite, it naturally recalls the desert wanderings for forty years after their deliverance from Egypt. In that case, it would have strongly disciplinary aspects attached to the deliverance aspects, since they were led to wander their due to their sin in the desert. Deserts can connote a place of terrible suffering and deprivation, but also picture a refuge from trouble, as it does in Revelation 12. In the desert there is protection for God’s people for the “1,260” days of persecution (cf. prophets prophesying for 1,260 days in 11:3). The desert wandering (before the Promised Land) correlate with the time between Christ’s first and second coming (before the New Creation). Some understand the motif of the woman fleeing in to the wilderness represents all who call upon the Lord in trouble, both Jews and Gentiles. Jer 31:2 This is what the LORD says: “The people who survive the sword will find favor in the desert; I will come to give rest to Israel.” Ezek 20:34-38 I will bring you from the nations and gather you from the countries where you have been scattered— with a mighty hand and an outstretched arm and with outpoured wrath. 35 I will bring you into the desert of the nations and there, face to face, I will execute judgment upon you. 36 As I judged your fathers in the desert of the land of Egypt, so I will judge you, declares the Sovereign LORD. 37 I will take note of you as you pass under my rod, and I will bring you into the bond of the covenant. 38 I will purge you of those who revolt and rebel against me. Although I will bring them out of the land where they are living, yet they will not enter the land of Israel. Then you will know that I am the LORD. Hos 2:14 “Therefore I am now going to allure her; I will lead her into the desert and speak tenderly to her. 1260 days (12:6) – see background to Rev 11:3 in Dan 9:2, 24, p. . The entire course of tribulation relates to the present period before Christ returns. According to the NIVE Bible Backgrounds Commentary, says That the 1,260 days of 12:6 symbolically covers the whole period between the first and second comings is clear from the structure of the context: it begins with Jesus’ exaltation (12:1–6) and the coming of salvation (12:10), spans the period of persecution of Christians (12:11–17), and, given the story line Revelation uses (familiar to the first readers), undoubtedly ends with Christ’s return to slay the dragon (see comment on 12:1–6).198 The numbering of days of protection corresponding to days of persecution indicates the sovereign protection of God of his people, and is meant to encourage them in the midst of such persecution. It is not an easy point to live on, especially if one is living in a “culture of death” and persecution against believers, but it is one from which all ages may derive the hope of knowing that God will be with them in their suffering, and that their “times’ are in God’s providential hands. War in heaven (12:7): Dan 12:1; cf. Dan 10:12-13, 20-21 – The spiritual battle will involve things we cannot see, for they occur in the heavenlies. We have no reason to speculate as some do, for all we need to know is that the heavenly hosts of God will defeat Satan and cast him down. The entire scripture chronicles the spiritual battle (often played out in space-time battles) between Satan and God, Baal and God, etc. Yet, at no time is there any hint of dualism in which Satan (or any forces) are an equal or match to God. Cf. the war of the ten horns (ten kings) of the beast from the Abyss (17:814) with the Lamb of God. See “in heaven,” p. 136. See the causes for the spiritual victory, p. 193. See Charles Williams’ novel, War in Heaven. Jn 12:31 Now is the time for judgment on this world; now the prince of this world will be driven out. (above)Painting by Luca Giordano Christ’s *Christ. The Greek equivalent of the Hebrew term for “Messiah.” Some Gentile readers, unfamiliar with the Jewish sense of the term, may have taken it merely as Jesus’ surname, a usage that became more common over time. 198 IVP Bible Background Commentary, p. 795. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 199 Michael,199 the archangel (12:7): Michael in Jewish literature was thought to be the prince of the heavenly hosts. He is evidence that the battle is not lost, since God’s angelic host is fighting for the church. Indeed, Satan (prince of the “world”) and his hosts are cast down in the battle, precipitating the very end of the reign of evil. Yet, the real overthrow of Satan did not come only through the angelic hosts (see p. 193). See “war in heaven,” Rev 12:7. Dan 10:13 But the prince of the Persian kingdom resisted me twenty-one days. Then Michael, one of the chief princes, came to help me, because I was detained there with the king of Persia. Dan 10:21 but first I will tell you what is written in the Book of Truth. (No one supports me against them except Michael, your prince. Dan 12:1 “At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered. Jude 9 But even the archangel Michael, when he was disputing with the devil about the body of Moses, did not dare to bring a slanderous accusation against him, but said, “The Lord rebuke you!” Cf. also Isa 40:23 He brings princes to naught and reduces the rulers of this world to nothing. Jn 12:31 Now is the time for judgment on this world; now the prince of this world will be driven out. John 16:11 and in regard to judgment, because the prince of this world now stands condemned. Jn 14:30 I will not speak with you much longer, for the prince of this world is coming. He has no hold on me, Rev 6:15 Then the kings of the earth, the princes, the generals, the rich, the mighty, and every slave and every free man hid in caves and among the rocks of the mountains. Ancient serpent (12:9; 12:14; 20:2) – See Satan, p. 268. Father of all lies will be defeated by God’s power. Even Satan cannot stop or hinder God’s redemptive purposes. Both judgment on Satan and deliverance of God’s people. It is the same as the deceiving dragon in 12:3 (see “beasts,” pp. 192, 209). Gen 3:1-7; Isa 27:1; Ps 74:13, 14; Ezek 29, 32 (Egypt as Leviathan). Satan is represented by the serpent in the OT, and the one who led humanity into sin through his deceptions. Thus, his “outing” in John’s revelation is to show that he is defeated and will be crushed, as long hoped. The “Father of all lies” will be utterly defeated by God’s power working his purposes. Even Satan cannot stop or hinder God’s redemptive purposes. This will involve both judgment on Satan and deliverance of God’s people. It is important to note that ultimately the serpent’s demise is “by the blood of the Lamb” (12:11) (see “Lamb,” pp. 142, “wrath of Lamb,” p. 158) and that it is followed by a “loud voice in heaven” which declares that God’s redemptive purposes have been fulfilled: “Now have come salvation and power and the kingdom of God” (12:10). Gen 3:1-5 Now the serpent was more crafty than any of the wild animals the Lord God had made. He said to the woman, “Did God really say, ‘You must not eat from any tree in the garden’?” 2 The woman said to the serpent, “We may eat fruit from the trees in the garden, 3 but God did say, ‘You must not eat fruit from the tree that is in the middle of the garden, and you must not touch it, or you will die.’ ” 4 “You will not surely die,” the serpent said to the woman. 5 “For God knows that when you eat of it your eyes will be opened, and you will be like God, knowing good and evil.” Isaiah 27:1 In that day, the Lord will punish with his sword, his fierce, great and powerful sword, Leviathan the gliding serpent, Leviathan the coiling serpent; he will slay the monster of the sea. 199 Michael is prominent in intertestamental Jewish writings (e.g., the Qumran War Scroll). Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 200 Jn 8:44 You belong to your father, the devil, and you want to carry out your father’s desire. He was a murderer from the beginning, not holding to the truth, for there is no truth in him. When he lies, he speaks his native language, for he is a liar and the father of lies. 2 Cor 11:3 But I am afraid that just as Eve was deceived by the serpent’s cunning, your minds may somehow be led astray from your sincere and pure devotion to Christ. Rev 12:9 The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him. Rev 12:14 The woman was given the two wings of a great eagle, so that she might fly to the place prepared for her in the desert, where she would be taken care of for a time, times and half a time, out of the serpent’s reach. Rev 12:15 Then from his mouth the serpent spewed water like a river, to overtake the woman and sweep her away with the torrent. Rev 20:2 He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. Nevertheless, this deceiving dragon was no match for the other angel from heaven who held the key to the Abyss (p. 173), for he is able to lock the dragon in the Abyss for a thousand years (20:3). Such a prophecy-revelation is intended to encourage all believers in all times to understand that the power and reign of Satan is limited and will someday end forever. Regardless of how we interpret the thousand years, we miss the point if we fail to be encouraged (presently) that Christ will sometime vanquish the Devil forever, since the Devil’s power can readily be put in check and even destroyed altogether. On Satan and the extent of demonic influence and control in the world: if Satan is indeed bound in some way (amill), then how do we account for the undeniable fact that this world is in some sense still under his power? The other side of the question is the extent of Christ’s rein, influence, and control over the present world. Some would argue that Satan rules only over unbelievers, who in turn oppress and persecute believers, whereas Christ reigns now in the hearts and lives of all believers. It can also be said that Reformed folk often believe that Christ even reigns over all the evil choices of Satan and unbelievers. That is, under God’s absolute sovereignty everything is working out God’s purposes. The domain of Satan (Job notes in Wisdom-Poets syllabus) This is related indirectly to the question of the fall of humankind and the impact of the spiritual rebellion of Satan on nature, natural evils being the result of spiritual evil. It is widely debated, particularly the Reformed versus Dispensational views, whether Christ reigns on earth now or just in Heaven is also affected by one’s eschatology, amill favoring Christ reigning now from heaven and the dispensational view in which Christ will reign in the Millennium. See also Col 2:45; Heb 2:14. I understand the postmill to hold to a literal earthly reigning in the eschaton, or millennium which is now, although it is not at the “Christian stage” yet, while preceding the parousia. Although Satan now stands under the wrath and judgment of God, his power is real and malignant. The earth: Satan’s limited roaming “domain” (yet Christ is “Lord of the earth”) Heaven: no power here, only limited communication “access”200 Job 1:7 – Satan “roamed the earth, going back and forth in it” The Bible nowhere teaches or affirms a dualistic view (Manichean, Persian view) of Satan in which he existed alongside God from the beginning. He is a created being. See M. Williams, This World is Not My Home and “Rapture or Resurrection? Presbyterion 24/1. 1998, pp. 9-37. (on SkyDrive) The extent of Satan’s knowledge may be related to the next category of the power of Satan. It is difficult to determine exactly how much Satan knows or can know, but we can be sure there is a supernatural element at all levels. We can also be quite certain that the story of Job is proof that Satan could not know Job’s motives nor his heart, for only the Lord can know such. Satan could only seek to destroy and twist what was good by suggesting falsehoods and doubts, the very tactic he used on Adam and Eve. 200 Beale asserts that Satan no longer even has any “access” to heaven ( p.). Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 201 The power of Satan is closely linked, of course, with the domain of Satan. Satan is limited to what he is “allowed” to do. Satan’s power underwent a particular challenge in the death and resurrection of Christ. Is he now more bound than before? Satan has been overthrown by Christ. See Luther’s “A Mighty Fortress is our God” Col 2:15 And having disarmed the powers and authorities, he made a public spectacle of them, triumphing over them in the cross. The “work” (or destruction) of Satan: 1. 2. 3. 4. 5. 6. Breaking the first commandment Destruction, alienation results. Satan seeks to disrupt the relationship of God and man, alienating man from God and God from man, as well as man from man and man from nature. Inciting people to sinful courses of thought and action. Destruction of covenant-property and family. Destruction of human dignity (Ex 21:2; Lev 25). Disruption of the social order guarded by the law of God. Presumption and abuse of power over God’s people. A consequence of personal, spiritual evil has also been the impact on the natural world, the natural “evils” we face daily. Satan in the OT/NT 1 Chron 21:1 Satan rose up against Israel and incited David to take a census of Israel. Job 1:6 One day the angels came to present themselves before the Lord, and Satan also came with them. Job 1:7 The Lord said to Satan, “Where have you come from?” Satan answered the Lord, “From roaming through the earth and going back and forth in it.” Job 1:8 Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil.” Job 1:9 “Does Job fear God for nothing?” Satan replied. Job 1:12 The Lord said to Satan, “Very well, then, everything he has is in your hands, but on the man himself do not lay a finger.” Then Satan went out from the presence of the Lord. Job 2:1 On another day the angels came to present themselves before the Lord, and Satan also came with them to present himself before him. Job 2:2 And the Lord said to Satan, “Where have you come from?” Satan answered the Lord, “From roaming through the earth and going back and forth in it.” Job 2:3 Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason.” Job 2:4 “Skin for skin!” Satan replied. “A man will give all he has for his own life. Job 2:6 The Lord said to Satan, “Very well, then, he is in your hands; but you must spare his life.” Job 2:7 So Satan went out from the presence of the Lord and afflicted Job with painful sores from the soles of his feet to the top of his head. Zech 3:1 Then he showed me Joshua the high priest standing before the angel of the Lord, and Satan standing at his right side to accuse him. Zech 3:2 The Lord said to Satan, “The Lord rebuke you, Satan! The Lord, who has chosen Jerusalem, rebuke you! Is not this man a burning stick snatched from the fire?” Matt 4:10 Jesus said to him, “Away from me, Satan! For it is written: ‘Worship the Lord your God, and serve him only.’” Matt 12:26 If Satan drives out Satan, he is divided against himself. How then can his kingdom stand? Matt 16:23 Jesus turned and said to Peter, “Get behind me, Satan! You are a stumbling block to me; you do not have in mind the things of God, but the things of men.” Mk 1:13 and he was in the desert forty days, being tempted by Satan. He was with the wild animals, and angels attended him. Mk 3:23 So Jesus called them and spoke to them in parables: “How can Satan drive out Satan? Mk 3:26 And if Satan opposes himself and is divided, he cannot stand; his end has come. Mk 4:15 Some people are like seed along the path, where the word is sown. As soon as they hear it, Satan comes and takes away the word that was sown in them. Mk 8:33 But when Jesus turned and looked at his disciples, he rebuked Peter. “Get behind me, Satan!” he said. “You do not have in mind the things of God, but the things of men.” Lu 10:18 He replied, “I saw Satan fall like lightning from heaven. Lu 11:18 If Satan is divided against himself, how can his kingdom stand? I say this because you claim that I drive out demons by Beelzebub. Lu 13:16 Then should not this woman, a daughter of Abraham, whom Satan has kept bound for eighteen long years, be set free on the Sabbath day from what bound her?” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 202 Lu 22:3 Then Satan entered Judas, called Iscariot, one of the Twelve. Lu 22:31 Simon, Simon, Satan has asked to sift you as wheat. Jn 13:27 As soon as Judas took the bread, Satan entered into him. “What you are about to do, do quickly,” Jesus told him, Acts 5:3 Then Peter said, “Ananias, how is it that Satan has so filled your heart that you have lied to the Holy Spirit and have kept for yourself some of the money you received for the land? Acts 26:18 to open their eyes and turn them from darkness to light, and from the power of Satan to God, so that they may receive forgiveness of sins and a place among those who are sanctified by faith in me.’ Rom 16:20 The God of peace will soon crush Satan under your feet. The grace of our Lord Jesus be with you. 1 Cor 5:5 hand this man over to Satan, so that the sinful nature may be destroyed and his spirit saved on the day of the Lord. 1 Cor 7:5 Do not deprive each other except by mutual consent and for a time, so that you may devote yourselves to prayer. Then come together again so that Satan will not tempt you because of your lack of self-control. 2 Cor 2:11 in order that Satan might not outwit us. For we are not unaware of his schemes. 2 Cor 11:14 And no wonder, for Satan himself masquerades as an angel of light. 2 Cor 12:7 To keep me from becoming conceited because of these surpassingly great revelations, there was given me a thorn in my flesh, a messenger of Satan, to torment me. 1 Thess 2:18 For we wanted to come to you—certainly I, Paul, did, again and again—but Satan stopped us. 2 Thess 2:9 The coming of the lawless one will be in accordance with the work of Satan displayed in all kinds of counterfeit miracles, signs and wonders, 1 Tim 1:20 Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme. 1 Tim 5:15 Some have in fact already turned away to follow Satan. Rev 2:9 I know your afflictions and your poverty—yet you are rich! I know the slander of those who say they are Jews and are not, but are a synagogue of Satan. Rev 2:13 I know where you live—where Satan has his throne. Yet you remain true to my name. You did not renounce your faith in me, even in the days of Antipas, my faithful witness, who was put to death in your city—where Satan lives. Rev 2:24 Now I say to the rest of you in Thyatira, to you who do not hold to her teaching and have not learned Satan’s so-called deep secrets (I will not impose any other burden on you): Rev 3:9 I will make those who are of the synagogue of Satan, who claim to be Jews though they are not, but are liars—I will make them come and fall down at your feet and acknowledge that I have loved you. Rev 12:9 The great dragon was hurled down—that ancient serpent called the devil, or Satan, who leads the whole world astray. He was hurled to the earth, and his angels with him. Rev 20:2 He seized the dragon, that ancient serpent, who is the devil, or Satan, and bound him for a thousand years. Rev 20:7 When the thousand years are over, Satan will be released from his prison Also see Jn 12:31 Now is the time for judgment on this world; now the prince of this world will be driven out. 201 Jn 14:30 I will not speak with you much longer, for the prince of this world is coming. He has no hold on me, 2 Cor 4:4 The god of this age has blinded the minds of unbelievers, so that they cannot see the light of the gospel of the glory of Christ, who is the image of God. Eph 2:2 in which you used to live when you followed the ways of this world and of the ruler of the kingdom of the air, the spirit who is now at work in those who are disobedient. 1 Jn 5:19 We know that we are children of God, and that the whole world is under the control of the evil one. Kingdom of God (12:10) – See p. 89. A central theme in Revelation, and indeed the Bible, is that God the King will reestablish his eternal kingdom. Importantly in this passage, salvation (swthri,a) is completed through the power and authority of God in Christ. ; Accuser (o` kath,gwr) (12:10) – Job 1:9-11 – Satan’s (!j"±F'h) power (entirely) is ended, as well as his accusations of guilt and sin (that he caused in Eden!). Remarkably, the father of lies and wickedness accuses the brethren of sin before God day and night. The promise is that he will be overcome and hurled down forever (also in v. 9). See the ninth commandment: Exod 20:16 “You shall not give false testimony against your neighbor. Job 1:9-11 “Does Job fear God for nothing?” Satan replied. 10 “Have you not put a hedge around him and his household and everything he has? You have blessed the work of his hands, so that his flocks and herds are spread throughout the land. 11 But stretch out your hand and strike everything he has, and he will surely curse you to your face.” 201 The Holy Bible : New International Version. electronic ed. Grand Rapids: Zondervan, 1996, c1984. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 203 a Zech 3:1 Then he showed me Joshua the high priest standing before the angel of the LORD, and Satanb standing at his right side to accuse him. Blood of the Lamb (12:11) – the Lamb of God sheds blood that conquers Satan, as pictured in the many years of blood atonement in the OT sanctuary. God provided the Lamb! See blood, pp. 89, 167, 171, 193, 185. Word of their testimony (12:11; 1:9) – see “testimony,”p. 79. The testimony of all believers is to Christ and his finished work of redemption. The true testimony of God’s people defeats the false testimony of Satan. As John noted in 1:9, they were suffering tribulation on account of this testimony; the word of their testimony is the word of God, the gospel (see the “word of God,” pp. 79, 83, 88, 129, 179, 203, 260, 243). Heavens rejoice (12:12) – creation-theology celebrates redemption-theology. Nature itself proclaims God’s glory (Ps 19). Also, this picture includes all of the heavenly hosts who rejoice in the presence and works of God. Rejoicing is a major biblical theme (apx 177x in NIV). Rejoicing corresponds to biblical joy. The creation cannot refuse to proclaim the praises of God, the redeemed cannot contain themselves and must rejoice. The “joy of the Lord” (Neh 8:10) is the believer’s strength in all circumstances.202 lyGI (gîl) rejoice, be glad. hl'yGI (gîlâ) rejoicing. xm;f' (´¹maµ), x;mef' (´¹m¢aµ) rejoice. x;mef' (´¹m¢aµ) joyful, merry. hx'm.fi (´imµâ) joy, mirth. 1 Chron 16:31 Let the heavens rejoice (lgEåt'w>)), let the earth be glad (WxÜm.f.yI;)) let them say among the nations, “The LORD reigns!” Ps 96:11 Let the heavens rejoice, let the earth be glad; let the sea resound, and all that is in it; Isa 49:13 Shout for joy, O heavens; rejoice, O earth; burst into song, O mountains! For the LORD comforts his people and will have compassion on his afflicted ones. cai,rw (1) rejoice, be glad, be delighted avgallia,w as feeling and expressing supreme joy be glad, rejoice exceedingly, be very happy skirta,w an expression of joy leap about, jump (for joy), show that one is very happy Mat 5:12 Rejoice and be glad (cai,rete kai. avgallia/sqe) because great is your reward in heaven, for in the same way they persecuted the prophets who were before you. Lk 6:23 “Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their fathers treated the prophets. Lk 10:20 However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” Lk 15:7 I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent. Rev 12:12 Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he knows that his time is short.” a A variant of Jeshua; here and elsewhere in Zechariah b Satan means accuser. 202 Joyless Christianity is an oxymoron, but far too common in our thankless, discontented lives. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 204 Rev 18:20 Rejoice over her, O heaven! Rejoice, saints and apostles and prophets! God has judged her for the way she treated you.’ ” Woe to you (the earth) (12:12) – woe is God’s judgment on sinners. Woe is a sign of the eschatos of God’s purposes coming to pass. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 205 Numbers 21:29 Woe to you, O Moab! You are destroyed, O people of Chemosh! He has given up his sons as fugitives and his daughters as captives to Sihon king of the Amorites. Ecclesiastes 10:16 Woe to you, O land whose king was a servant and whose princes feast in the morning. Isaiah 5:8 Woe to you who add house to house and join field to field till no space is left and you live alone in the land. Isaiah 29:1 Woe to you, Ariel, Ariel, the city where David settled! Add year to year and let your cycle of festivals go on. Isaiah 33:1 Woe to you, O destroyer, you who have not been destroyed! Woe to you, O traitor, you who have not been betrayed! When you stop destroying, you will be destroyed; when you stop betraying, you will be betrayed. Jeremiah 13:27 your adulteries and lustful neighings, your shameless prostitution! I have seen your detestable acts on the hills and in the fields. Woe to you, O Jerusalem! How long will you be unclean?” Jeremiah 48:46 Woe to you, O Moab! The people of Chemosh are destroyed; your sons are taken into exile and your daughters into captivity. Ezekiel 16:23 “ ‘Woe! Woe to you, declares the Sovereign LORD. In addition to all your other wickedness, Amos 5:18 Woe to you who long for the day of the LORD! Why do you long for the day of the LORD? That day will be darkness, not light. Amos 6:1 Woe to you who are complacent in Zion, and to you who feel secure on Mount Samaria, you notable men of the foremost nation, to whom the people of Israel come! Zephaniah 2:5 Woe to you who live by the sea, O Kerethite people; the word of the LORD is against you, O Canaan, land of the Philistines. “I will destroy you, and none will be left.” Matthew 11:21 “Woe to you, Korazin! Woe to you, Bethsaida! If the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago in sackcloth and ashes. Matthew 23:13 “Woe to you, teachers of the law and Pharisees, you hypocrites! You shut the kingdom of heaven in men’s faces. You yourselves do not enter, nor will you let those enter who are trying to. Matthew 23:15 “Woe to you, teachers of the law and Pharisees, you hypocrites! You travel over land and sea to win a single convert, and when he becomes one, you make him twice as much a son of hell as you are. Matthew 23:16 “Woe to you, blind guides! You say, ‘If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath.’ Matthew 23:23 “Woe to you, teachers of the law and Pharisees, you hypocrites! You give a tenth of your spices—mint, dill and cummin. But you have neglected the more important matters of the law—justice, mercy and faithfulness. You should have practiced the latter, without neglecting the former. Matthew 23:25 “Woe to you, teachers of the law and Pharisees, you hypocrites! You clean the outside of the cup and dish, but inside they are full of greed and self-indulgence. Matthew 23:27 “Woe to you, teachers of the law and Pharisees, you hypocrites! You are like whitewashed tombs, which look beautiful on the outside but on the inside are full of dead men’s bones and everything unclean. Matthew 23:29 “Woe to you, teachers of the law and Pharisees, you hypocrites! You build tombs for the prophets and decorate the graves of the righteous. Luke 6:24 But woe to you who are rich, for you have already received your comfort. Luke 6:25 Woe to you who are well fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep. Luke 6:26 Woe to you when all men speak well of you, for that is how their fathers treated the false prophets. Luke 10:13 “Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. Luke 11:42 “Woe to you Pharisees, because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone. Luke 11:43 “Woe to you Pharisees, because you love the most important seats in the synagogues and greetings in the marketplaces. Luke 11:44 “Woe to you, because you are like unmarked graves, which men walk over without knowing it.” Luke 11:46 Jesus replied, “And you experts in the law, woe to you, because you load people down with burdens they can hardly carry, and you yourselves will not lift one finger to help them. Luke 11:47 “Woe to you, because you build tombs for the prophets, and it was your forefathers who killed them. Luke 11:52 “Woe to you experts in the law, because you have taken away the key to knowledge. You yourselves have not entered, and you have hindered those who were entering.” Revelation 8:13 As I watched, I heard an eagle that was flying in midair call out in a loud voice: “Woe! Woe! Woe to the inhabitants of the earth, because of the trumpet blasts about to be sounded by the other three angels!” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 206 Revelation 12:12 Therefore rejoice, you heavens and you who dwell in them! But woe to the earth and the sea, because the devil has gone down to you! He is filled with fury, because he knows that his time is short.” Woe is the antonym of blessing (p. 85).203 Woe in the case of Rev 12 is because Satan is loose on the earth to do harm and is full of fury “because his time is short.” Out of the dragon’s (Satan’s) reach (12:14; 12:6) — People of God are preserved. In Isaiah, there are pictures of protection for the people of God that seem to relate to the end of the ages. Some interpret this as the church age, some as a 1,000 year millennium,204 but in either case the promise is that the people of God are preserved from the evil one. The picture includes one of persecution but it involves preservation, as well. The significance of this symbolism continues the themes of protection, preservation, and final deliverance for God’s people. Ex 19:4 ‘You yourselves have seen what I did to Egypt, and how I carried you on eagles’ wings and brought you to myself. Deut 1:31-33 and in the desert. There you saw how the Lord your God carried you, as a father carries his son, all the way you went until you reached this place.” 32 In spite of this, you did not trust in the Lord your God, 33 who went ahead of you on your journey, in fire by night and in a cloud by day, to search out places for you to camp and to show you the way you should go. Deut 32:10-15 In a desert land he found him, in a barren and howling waste. He shielded him and cared for him; he guarded him as the apple of his eye, 11 like an eagle that stirs up its nest and hovers over its young, that spreads its wings to catch them and carries them on its pinions. 12 The Lord alone led him; no foreign god was with him. 13 He made him ride on the heights of the land and fed him with the fruit of the fields. He nourished him with honey from the rock, and with oil from the flinty crag, 14 with curds and milk from herd and flock and with fattened lambs and goats, with choice rams of Bashan and the finest kernels of wheat. You drank the foaming blood of the grape. 15 Jeshurun grew fat and kicked; filled with food, he became heavy and sleek. He abandoned the God who made him and rejected the Rock his Savior. Isa 24:21-23 In that day the Lord will punish the powers in the heavens above and the kings on the earth below. 22 They will be herded together like prisoners bound in a dungeon; they will be shut up in prison and be punished after many days. 23 The moon will be abashed, the sun ashamed; for the Lord Almighty will reign on Mount Zion and in Jerusalem, and before its elders, gloriously. Isa 26:20-21 Go, my people, enter your rooms and shut the doors behind you; hide yourselves for a little while until his wrath has passed by. 21 See, the Lord is coming out of his dwelling to punish the people of the earth for their sins. The earth will disclose the blood shed upon her; she will conceal her slain no longer. Time, times & 1/2 time (12:14): Dan 7:25; 12:7; cf. 9:27 – See 3½ years and 1260 days, p. 198. The woman pursued by the dragon is taken care of in the desert and recalls the provision of miraculous care of God’s people in the desert after the Exodus. It thus pictures God’s preservation of his people during the final tribulation (pp. 22, 20). Dan 7:25 He will speak against the Most High and oppress his saints and try to change the set times and the laws. The saints will be handed over to him for a time, times and half a time.a See D. E. Garland “Blessing and Woe” in Dictionary of Jesus and the Gospels,” pp. 77-81 For this view, the problem is that in Revelation the 1,000 years are not mentioned until Rev 20, thus straining correlations here with OT texts said to convey the millennium, as well as the ongoing reality of persecution and trouble caused by Satan when he “went off to make war against the rest of her offspring” (Rev 12:17). a Or for a year, two years and half a year 203 204 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 207 Dan 12:7 The man clothed in linen, who was above the waters of the river, lifted his right hand and his left hand toward heaven, and I heard him swear by him who lives forever, saying, “It will be for a time, times and half a time. b When the power of the holy people has been finally broken, all these things will be completed.” Flood (12:15): 2 Sam 22:5ff; Isa 28:15-18 – Flood imagery is one of destruction and judgment, while for God’s people it also recalled the deliverance from the Red Sea judgment on Egypt. In Rev 12:15 it symbolizes the dragon’s unsuccessful attempt to destroy the woman (the church of Christ) in the tribulation. Gen 7:7 And Noah and his sons and his wife and his sons’ wives entered the ark to escape the waters of the flood. Gen 7:17 For forty days the flood kept coming on the earth, and as the waters increased they lifted the ark high above the earth. Gen 9:28 After the flood Noah lived 350 years. Gen 10:1 This is the account of Shem, Ham and Japheth, Noah’s sons, who themselves had sons after the flood. Gen 10:32 These are the clans of Noah’s sons, according to their lines of descent, within their nations. From these the nations spread out over the earth after the flood. Gen 11:10 This is the account of Shem. Two years after the flood, when Shem was 100 years old, he became the father of Arphaxad. Ps 29:10 The LORD sits enthroned over the flood; the LORD is enthroned as King forever. Ps 69:2 I sink in the miry depths, where there is no foothold. I have come into the deep waters; the floods engulf me. Ps 124:4 the flood would have engulfed us, the torrent would have swept over us, Mtt 24:38 For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; Mtt24:39 and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man. Lk 17:27 People were eating, drinking, marrying and being given in marriage up to the day Noah entered the ark. Then the flood came and destroyed them all. 2 Pet 2:5 if he did not spare the ancient world when he brought the flood on its ungodly people, but protected Noah, a preacher of righteousness, and seven others; Make war with the rest of offspring (12:17) – The further attempt of the dragon to destroy the church of Christ (tribulation). See “war in heaven” in 12:7. We already know confidently from the previous narrative that the dragon’s efforts are all in vain, and this is to be encouragement to believers in all ages, and particularly to those suffering tribulation. The reference to the woman’s “offspring” (seed) alludes to Gen 3:15 in which the seed of the woman would crush the serpent’s head after the serpent bruised the heel of her seed. Cf. the war of the ten horns (ten kings) of the beast from the Abyss (17:8-14) with the Lamb of God. Dan 12:7 The man clothed in linen, who was above the waters of the river, lifted his right hand and his left hand toward heaven, and I heard him swear by him who lives forever, saying, “It will be for a time, times and half a time.When the power of the holy people has been finally broken, all these things will be completed.” Dan 7:21 As I watched, this horn was waging war against the saints and defeating them, Dan 7:25 He will speak against the Most High and oppress his saints and try to change the set times and the laws. The saints will be handed over to him for a time, times and half a time. Dan 8:24 He will become very strong, but not by his own power. He will cause astounding devastation and will succeed in whatever he does. He will destroy the mighty men and the holy people. Dan 11:31-35 “His armed forces will rise up to desecrate the temple fortress and will abolish the daily sacrifice. Then they will set up the abomination that causes desolation. 32 With flattery he will corrupt those who have violated the covenant, but the people who know their God will firmly resist him. 33 “Those who are wise will instruct many, though for a time they will fall by the sword or be burned or captured or plundered. 34 When they fall, they will receive a little help, and many who are not sincere will join them. 35 Some of the wise will stumble, so that they may be refined, purified and made spotless until the time of the end, for it will still come at the appointed time. Martin Luther’s Hymn on the Holy Christian Church b Or a year, two years and half a year Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 208 Sie ist mir lieb, die werthe Magd. “Dear is to me the holy Maid.” Founded on the twelfth chapter of the Revelation. Melody, Wittenberg, 1545. Harmony by M. PRAETORIUS, 1610. 1. Dear is to me the holy Maid,I never can forget her; For glorious things of her are said; Than life I love her better: So dear and good, That if I should Afflicted be, It moves not me; For she my soul will ravish With constancy and love's pure fire, And with her bounty lavish Fulfil my heart's desire. 2. She wears a crown of purest gold, Twelve shining stars attend her; Her raiment, glorious to behold, Surpasses far in splendor The sun at noon; Upon the moon She stands, the Bride Of him who died: Sore travail is upon her; She bringeth forth a noble Son Whom all the world doth honor; She bows before his throne. 3. Thereat the Dragon raged, and stood With open mouth before her; But vain was his attempt, for God His buckler broad threw o'er her. Up to his throne He caught his Son, But left the foe To rage below. The mother, sore afflicted, Alone into the desert fled, There by her God protected, By her true Father fed 1. Sie ist mir lieb, die werthe Magd, Und kann ihr'r nicht vergessen, Lob', Ehr' und Zucht von ihr man sagt, Sie hat mein Herz besessen. Ich bin ihr hold, Und wenn ich sollt Gross Unglueck han, Da liegt nichts an; Sie will mich des ergoetzen Mit ihrer Lieb' und Treu an mir, Die sie zu mir will setzen, Und thun all mein Begier. 2. Sie traegt von Gold so rein ein' Kron Da leuchten ihn zivoelf Sterne, Ihr Kleid ist wie die Sonne schoen Das glaenzet hell und ferne, Und auf dem Mon' Ihr' Fuesse ston Sie ist die Braut, Dem Herrn vertraut, Ihr ist weh, und muss g'baeren Ein schoenes Kind, den edlen Sohn, Und aller Welt ein'n Herren, Dem sie ist unterthon. 3. Das thut dem alten Drachen Zorn Und will das Kind verschlingen; Sein Loben ist doch ganz verlor'n, Es kann ihm nicht gelingen: Das Kind ist doch Gen Himmel hoch Genommen hin, Und laesset ihn Auf Erden fast sehr wuethen; Die Mutter muss gar fein allein, Doch will sie Gott behueten, Und der recht' Vater sein. R. Revelation 13 (2) The Two Beasts (13:1-18) Revelation 13 describes the first two beasts of this sequence of visions. The objective of this chapter is to describe the (futile) attempts of the dragon-beast Satan (introduced in 12:1) to destroy Christ’s church. Satan employs two other beasts to accomplish his “dirty work.”205 These beasts are met quite suddenly, however, by the Lamb of God (“beasts,” pp. 192, 209). Even though the beast from the Abyss later wages war on the Lamb, the Lamb (see “Lamb,” pp. 142 and “wrath of the Lamb,” pp. 158, 160) will overcome “because he is Lord of lords and King of kings” (17:14). Thus, all believers can take courage that the war in heaven has a foregone conclusion, even if some of the battles against the beast appear to be lost. According to Wilcock, Rev 13 begins a sequence of seven visions:206 1. The beast from the sea (13:1-10) 2. The beast from the earth (13:11-17) 3. The Lamb and his followers (14:1-5) 205 206 Beale suggests that these are the Roman state and local governments (“Revelation,” CNOT, p. 1127). Wilcock, Revelation, pp. 122-138. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 209 4. 5. 6. 7. The angels of grace, doom, and warning (14:6-13) The final reaping (14:14-20) The preview of Scene 5 (15:1) The song of victory (15:2-5) Summary of the three beasts in Rev 11-13: (see “beasts,” fn. 190) • The deceiving dragon-beast – from heaven, the red dragon with seven heads, seven crowns, and ten horns (p. 196) (Satan) (12:3). This beast from heaven is Satan. He seeks to destroy the church of Christ, but loses the battle against the archangel Michael (12:4-9), and he is cast down to the earth. This beast then gives authority to the blaspheming beast from the Abyss (13:4). • The blaspheming leopard-bear-lion 666 beast: see “666,” p. 213. This second beast is from the sea/Abyss(see 9:1), like a leopard, bear, and lion having seven heads, ten crowns, and ten horns (introduced in 11:7; reappears in 13:1; 17:8). The blaspheming beast is from the Abyss (Antichrist or the false “christ” from Satan)) (11:7; 17:14) has ten horns (p. 196), and is given authority by the deceiving dragon (Satan) and is worshipped (13:4). This beast has a pseudo-resurrection to mimic Christ’s resurrection (13:3).207 This beast’s ten horns are later explained as ten kings who make war against the Lamb, but the Lamb will overcome them (17:11-14) (see “Lamb,” pp. 142; “wrath of the Lamb,” pp. 158, 160). Some connect the Roman Empire to the beast that came out of the sea (Nero’s persecutions still very much in the minds of Christians). • The deceiving beast: from the earth, has two horns like a lamb (ironically), spoke like a dragon (13:11) – This beast performs miracles and gives power to the image (13: 14-15) of the first beast (from the Abyss, Antichrist), and forces everyone to wear the 666 mark (the name and number of the second beast, the Antichrist) (13:16-17). This beast is some kind of false prophet under the power of the beast from the Abyss (see “abyss,” p. 173) who is under the power of the dragon-beast (Satan) from heaven. See “Nero Caesar,” p. . The abyss represents the bottomless [Greek] pit where the devils and demons reside, from whence comes only evil. See “abyss,” p. 173. Accroding to Beale, two of the beasts may derive from the two beast in Job 40-41.208 1. OT background: Rev 13 Description of the blaspheming leopard-bear-lion (666) Antichrist-beast from sea (13:1-2) – Dan 7:2-10 – The spiritual battle is real. The enemy, however, will be destroyed. God’s people will know persecution but God will preserve them. Cf. the imagery in Dan 7:1-7 that John sees in composite beasts. ▪ from sea: Dan 7:2-3 ▪ 10 horns: Dan 7;10 (cf. Zech 1:18) ▪ 7 heads: Dan 7:4,5,6,7 ▪ leopard: 7:6; bear: 7:5; lion: 7:4 ▪ blasphemous names: 13:1; 17:3 (Roman emperors?) Deceiving dragon-beast (Satan) gives the blaspheming leopard-bear-lion beast (666, Antichrist) from the Abyss it’s authority (13:2) – Dan 7:6; cf. Matt 4:8-9 9 – The blaspheming leopard-beast had a mouth like a lion. The Antichrist beast of 12:2 “gave” this beast its authority. Yet, such authority is not absolute, since only God grants authority, and it was temporary (forty-two months). Nevertheless, in the time he is given this beast wars against God’s people to try and make them worship himself (13:7-8). The Antichrist results. Who is like...? (13:4) – cf. Ex 15:11 – Blasphemous challenge to God will not go unpunished. There is no-one like YHWH, and yet this blaspheming 666 beast (Antichrist) is said to be “unlike” all others in the same way, and undefeatable. See especially Rev 15:3-4 which alludes to the song of Moses which contains this question of the Lord, “Who is like . . . ?” The question is 207 Many scholars associate this with the widespread belief, and fear, among Jews and Christians that Nero would return (since they doubted his suicide in A.D. 68) (see IVP Bible Backgrounds Commentary, p. 797. 208 Beale, “Revelation,” CNOT, p. 1127. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 210 answered in the Revelation, as it was in Exodus 15. This question “Who is like” probably alludes to the Alpha and Omega of the “One who was, is, and is to come” in 1:4; 8, p. 87. “Who is like” Ex 15:11 “Who among the gods is like you, O LORD? Who is like you— majestic in holiness, awesome in glory, working wonders? Ps 35:10 My whole being will exclaim, “Who is like you, O LORD? You rescue the poor from those too strong for them, the poor and needy from those who rob them.” Ps 89:6 For who in the skies above can compare with the LORD? Who is like the LORD among the heavenly beings? Ps 89:8 O LORD God Almighty, who is like you? You are mighty, O LORD, and your faithfulness surrounds you. Ps 113:5 Who is like the LORD our God, the One who sits enthroned on high, Jer 49:19 Like a lion coming up from Jordan’s thickets to a rich pastureland, I will chase Edom from its land in an instant. Who is the chosen one I will appoint for this? Who is like me and who can challenge me? And what shepherd can stand against me?” Jer 50:44 Like a lion coming up from Jordan’s thickets to a rich pastureland, I will chase Babylon from its land in an instant. Who is the chosen one I will appoint for this? Who is like me and who can challenge me? And what shepherd can stand against me?” Rev 13:4 Men worshiped the dragon because he had given authority to the beast, and they also worshiped the beast and asked, “Who is like the beast? Who can make war against him?” The NT gospels answer the OT question of the disciples “Who is this . . .” Indeed, this is the age-old question of “who is God”? Moses essentially asked this question when he asked “Suppose I go to the Israelites and say to them, ‘The God of your fathers has sent me to you,’ and they ask me, ‘What is his name?’ Then what shall I tell them?” 14 God said to Moses, “I AM WHO I AM. This is what you are to say to the Israelites: ‘I AM has sent me to you’ ” (Ex 3:13-14). See “I am,” p. 87. See “Name,” p. 116. Who is this? Ps 24:8 who is this King of glory? The Lord strong and mighty, the Lord mighty in battle. Ps 24:10 Who is he, this King of glory? The Lord Almighty— he is the King of glory. Selah Isa 63:1 who is this coming from Edom, from Bozrah, with his garments stained crimson? who is this, robed in splendor, striding forward in the greatness of his strength? “It is I, speaking in righteousness, mighty to save.” Jer 46:7 “ who is this that rises like the Nile, like rivers of surging waters? Mtt 21:10 When Jesus entered Jerusalem, the whole city was stirred and asked, “who is this?” Mk 4:41 They were terrified and asked each other, “who is this? Even the wind and the waves obey him!” Lk 5:21 The Pharisees and the teachers of the law began thinking to themselves, “who is this fellow who speaks blasphemy? Who can forgive sins but God alone?” Lk 7:49 The other guests began to say among themselves, “who is this who even forgives sins?” Lk 8:25 “Where is your faith?” he asked his disciples. In fear and amazement they asked one another, “who is this? He commands even the winds and the water, and they obey him.” Jn 5:12 So they asked him, “who is this fellow who told you to pick it up and walk?” Jn 12:34 The crowd spoke up, “We have heard from the Law that the Christ will remain forever, so how can you say, ‘The Son of Man must be lifted up’? who is this ‘Son of Man’?” Utters blasphemies (13:5-6) — Such proud blasphemies are often associated with Antiochus Epiphanes (Dan 7:8,11,20,25; 11:36) – The very presence, name, and dwelling are blasphemed by the deceiving 666 beast because they represent the heart of the redemption-promises. Blasphemy is one of the most grievous sins against God throughout the Bible. Israel committed blasphemy in idolatry. Wickedly, the opponents of Jesus accused him of blasphemy (as if God could blaspheme himself!). See “name” below in 13:6. See third commandment in Ex 20:7 – “You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name.” Blasphemy and blasphemous Neh 9:18 even when they cast for themselves an image of a calf and said, ‘This is your god, who brought you up out of Egypt,’ or when they committed awful blasphemies. Neh 9:26 But they were disobedient and rebelled against you; they put your law behind their backs. They killed your prophets, who had admonished them in order to turn them back to you; they committed awful blasphemies. Matt 12:31 And so I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. Matt 26:65 Then the high priest tore his clothes and said, “He has spoken blasphemy! Why do we need any more witnesses? Look, now you have heard the blasphemy. Mark 3:28 I tell you the truth, all the sins and blasphemies of men will be forgiven them. Mark 14:64 You have heard the blasphemy. What do you think?” They all condemned him as worthy of death. Luke 5:21 The Pharisees and the teachers of the law began thinking to themselves, “Who is this fellow who speaks blasphemy? Who can forgive sins but God alone?” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 211 John 10:33 “We are not stoning you for any of these,” replied the Jews, “but for blasphemy, because you, a mere man, claim to be God.” John 10:36 what about the one whom the Father set apart as his very own and sent into the world? Why then do you accuse me of blasphemy because I said, ‘I am God’s Son’? Acts 6:11 Then they secretly persuaded some men to say, “We have heard Stephen speak words of blasphemy against Moses and against God.” Rev 13:5 The beast was given a mouth to utter proud words and blasphemies and to exercise his authority for forty-two months. Rev 17:3 Then the angel carried me away in the Spirit into a desert. There I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. Exodus 22:28 “Do not blaspheme Godc or curse the ruler of your people. Leviticus 24:11 The son of the Israelite woman blasphemed the Name with a curse; so they brought him to Moses. (His mother’s name was Shelomith, the daughter of Dibri the Danite.) Leviticus 24:14 “Take the blasphemer outside the camp. All those who heard him are to lay their hands on his head, and the entire assembly is to stone him. Leviticus 24:16 anyone who blasphemes the name of the Lord must be put to death. The entire assembly must stone him. Whether an alien or native-born, when he blasphemes the Name, he must be put to death. Leviticus 24:23 Then Moses spoke to the Israelites, and they took the blasphemer outside the camp and stoned him. The Israelites did as the Lord commanded Moses. Numbers 15:30 “ ‘But anyone who sins defiantly, whether native-born or alien, blasphemes the Lord, and that person must be cut off from his people. 2 Kings 19:6 Isaiah said to them, “Tell your master, ‘This is what the Lord says: Do not be afraid of what you have heard—those words with which the underlings of the king of Assyria have blasphemed me. 2 Kings 19:22 Who is it you have insulted and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel! Isaiah 37:6 6 Isaiah said to them, “Tell your master, ‘This is what the Lord says: Do not be afraid of what you have heard—those words with which the underlings of the king of Assyria have blasphemed me. Isaiah 37:23 Who is it you have insulted and blasphemed? Against whom have you raised your voice and lifted your eyes in pride? Against the Holy One of Israel! Isaiah 52:5 “And now what do I have here?” declares the Lord. “For my people have been taken away for nothing, and those who rule them mock,b” declares the Lord. “And all day long my name is constantly blasphemed. Ezekiel 20:27 “Therefore, son of man, speak to the people of Israel and say to them, ‘This is what the Sovereign Lord says: In this also your fathers blasphemed me by forsaking me: Matthew 9:3 At this, some of the teachers of the law said to themselves, “This fellow is blaspheming!” Mark 2:7 7 “Why does this fellow talk like that? He’s blaspheming! Who can forgive sins but God alone?” Mark 3:29 But whoever blasphemes against the Holy Spirit will never be forgiven; he is guilty of an eternal sin.” Luke 12:10 And everyone who speaks a word against the Son of Man will be forgiven, but anyone who blasphemes against the Holy Spirit will not be forgiven. Acts 19:37 You have brought these men here, though they have neither robbed temples nor blasphemed our goddess. Acts 26:11 Many a time I went from one synagogue to another to have them punished, and I tried to force them to blaspheme. In my obsession against them, I even went to foreign cities to persecute them. Romans 2:24 24 As it is written: “God’s name is blasphemed among the Gentiles because of you.”a 1 Timothy 1:13 Even though I was once a blasphemer and a persecutor and a violent man, I was shown mercy because I acted in ignorance and unbelief. c Or Do not revile the judges b Dead Sea Scrolls and Vulgate; Masoretic Text wail a Isaiah 52:5; Ezek. 36:22 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 212 1 Timothy 1:20 Among them are Hymenaeus and Alexander, whom I have handed over to Satan to be taught not to blaspheme. 2 Peter 2:12 But these men blaspheme in matters they do not understand. They are like brute beasts, creatures of instinct, born only to be caught and destroyed, and like beasts they too will perish. Revelation 13:1 And the dragon stood on the shore of the sea. And I saw a beast coming out of the sea. He had ten horns and seven heads, with ten crowns on his horns, and on each head a blasphemous name. Revelation 13:6 He opened his mouth to blaspheme God, and to slander his name and his dwelling place and those who live in heaven. Revelation 17:3 Then the angel carried me away in the Spirit into a desert. There I saw a woman sitting on a scarlet beast that was covered with blasphemous names and had seven heads and ten horns. The name and dwelling of God (13:6) – these twin themes of the name and the dwelling of God are central to the sanctuary of God’s presence, for wherever his covenantal name dwells, there he dwells covenantally and actually. Throughout the OT, the name of YHWH is thus intimately associated with the glory of YHWH and his glorious presence which is the hope of his redemptive promises. Restoration to his glorious presence is the objective of all redemptive history! Thus, to slander God’s name and his dwelling is perhaps the worst of blasphemies against God for it strikes at the heart of his holy, glorious character. As noted in 13:5, the name of God was protected by the third commandment in Ex 20:7 – “You shall not misuse the name of the Lord your God, for the Lord will not hold anyone guiltless who misuses his name.” See “name,” p. 116, “I am,” p. 87, “Who is like?,” p. 210. Name and dwelling: Deut 12:5 But you are to seek the place the LORD your God will choose from among all your tribes to put his Name there for his dwelling. To that place you must go; Deut 12:11 Then to the place the LORD your God will choose as a dwelling for his Name—there you are to bring everything I command you: your burnt offerings and sacrifices, your tithes and special gifts, and all the choice possessions you have vowed to the LORD. Deut 14:23 Eat the tithe of your grain, new wine and oil, and the firstborn of your herds and flocks in the presence of the LORD your God at the place he will choose as a dwelling for his Name, so that you may learn to revere the LORD your God always. Deut 16:2 Sacrifice as the Passover to the LORD your God an animal from your flock or herd at the place the LORD will choose as a dwelling for his Name. Deut 6:6 except in the place he will choose as a dwelling for his Name. There you must sacrifice the Passover in the evening, when the sun goes down, on the anniversary of your departure from Egypt. Deut 16:11 And rejoice before the LORD your God at the place he will choose as a dwelling for his Name—you, your sons and aughters, your menservants and maidservants, the Levites in your towns, and the aliens, the fatherless and the widows living among you. Deut 26:2 take some of the firstfruits of all that you produce from the soil of the land the LORD your God is giving you and put them in a basket. Then go to the place the LORD your God will choose as a dwelling for his Name 1 Kgs 8:43 then hear from heaven, your dwelling place, and do whatever the foreigner asks of you, so that all the peoples of the earth may know your name and fear you, as do your own people Israel, and may know that this house I have built bears your Name. 2 Chron 6:33 then hear from heaven, your dwelling place, and do whatever the foreigner asks of you, so that all the peoples of the earth may know your name and fear you, as do your own people Israel, and may know that this house I have built bears your Name. Neh 1:9 but if you return to me and obey my commands, then even if your exiled people are at the farthest horizon, I will gather them from there and bring them to the place I have chosen as a dwelling for my Name.’ Ps 74:7 They burned your sanctuary to the ground; they defiled the dwelling place of your Name. Jer 7:12 “‘Go now to the place in Shiloh where I first made a dwelling for my Name, and see what I did to it because of the wickedness of my people Israel. Rev 13:6 He opened his mouth to blaspheme God, and to slander his name and his dwelling place and those who live in heaven. Forty-two months (13:5) – see background to Rev 11:2 – The power of the enemy is limited and constrained by God. Make war against saints (13:7) – See Dan 7:21-22 (Antiochus Epiphanes). Also, Nero sought to destroy the NT church (but he too was destroyed). Also, Rev 12:17 and 17:14; Satan and the enemies of God long warred against the Lord in the OT. The spiritual battle is often treated in the NT as an ongoing reality in the heavenlies. Believers live simultaneously in both realms of the seen and unseen spiritual battle. The Lamb will prevail against the beast from the abyss (Antichrist). Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 213 Book of life (13:8) (cf. 3:5; 20:12) - Ex 32:32-33 – The redemption of God is complete when his people are preserved until the kingdom is consummated and the great judgment is accomplished. The line of the promise and the people of the promise are redeemed by God. Inclusion of this allusion at this point is meant to greatly encourage the redeemed, that they will have victory over even the Antichrist. Life is the telos of God’s purposes; the reason for Christ’s death is to bring life. The reversal of the curse of death is secured by Christ the Lamb who was slain. Having our name in the Book of Life means that we belong to the Lamb who has reversed the Edenic curse and banishment from the Tree of Life. See “book of Life,” p. 125; “Tree of Life,” p. 118, “River of life,” p. 283. Worship the beast (13:8) – idolatry (by OT Israel and the surrounding nations) culminates here with worship of this wicked opponent of God in Christ (many assume it was Antiochus Epiphanes who came to be worshipped as god by his decree). Those who worship the beast do not have their names in the Book of Life (pp. 125, 213) from the creation of the world.209 Cf. 17:8 – “The beast, which you saw, once was, now is not, and will come up out of the Abyss and go to his destruction. The inhabitants of the earth whose names have not been written in the book of life from the creation of the world will be astonished when they see the beast, because he once was, now is not, and yet will come.” Slain lamb by Dürer Slain lamb – (13:8; 5:6; 5:12) – Is 53:7; Jn 1:29, 36 – the slain lamb imagery is central to the sanctuary life of Israel, the atonement, and forgiveness which all fore-pictured Christ, the Lamb of God (Jn 1:29, 36; 1 Cor 5:7; 1 Pet 1:19). Redemption is accomplished through Messiah’s propitiatory, atoning death. The only victory the redeemed can have over the deceiving dragon-beast is by the “blood of the lamb” (see “blood,” pp. 89, 167, 171, 193; “Lamb,” pp. 142, “Lamb slain,” p. 144 and “wrath of the Lamb,” pp. 158). The works of the redemption-covenant are completed in the slain Lamb of God. Captivity, sword, exile (13:10) – cf. Jer 15:2; 43:11; cf. Mtt 26:52 – The idea of captivity drawn directly from the prophet Jeremiah conveys the covenant-curse (the loss of the promised land), whether it is upon God’s people or the nations. Jeremiah describes judgment on Jerusalem, but John’s use of Jeremiah’s last line about going into captivity may refer to Christians suffering exile (as John himself on Patmos) and their need for “patient endurance and faithfulness” (13:10b). That is, despite judgments and tribulations, the line of the promise will be preserved and God’s people who are written in his book of life will be delivered. The saints are meant to take courage and encouragement from these prophecies of the judgment of God’s enemies and the preservation of God’s people. This is true for both Jeremiah’s prophecy and that of John’s Revelation. See “sword,” p. 102. Jer 15:2 And if they ask you, ‘Where shall we go?’ tell them, ‘This is what the LORD says: “ ‘Those destined for death, to death; those for the sword, to the sword; those for starvation, to starvation; those for captivity, to captivity.’ Jer 43:11 He will come and attack Egypt, bringing death to those destined for death, captivity to those destined for captivity, and the sword to those destined for the sword. Image to be worshiped (13:14-18) – cf. Dan 3 – Idolatry was a perpetual threat to God’s people, perhaps the primary threat. Wisdom, however, will enable them to escape the blaspheming 666 beast (Antichrist) (13:18). Countless efforts have been made to interpret the number 666,210 and there may be no completely satisfactory explanation, even though it would seem that John’s readers would have clearly understood his meaning. John does tell us the following (13:17-18 and elsewhere): 209 Note: there is a textual variant at this verse. Decoding the number has been very popular: presently Nero Caesar is a popular name, since “Caeser” transliterated into Hebrew from the Greek produces 666 (many people believed the rumor that Nero had not actually killed himself and that he would return to 210 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 214 ▪ ▪ The 666 mark of the beast: ▪ The 666 “mark of the beast” is both the name and the number of the beast (i.e., not the red dragon beast of 12:3 [Satan], but the blaspheming dragon-beast from the Abyss, the Antichrist). ▪ The 666 mark of the beast corresponds to the image of the blaspheming beast from the Abyss (19:20), thus it is the number of the Antichrist in 13:1f. ▪ The number 666 is “man’s number.” ▪ The number 666 is required to engage in business and survive. ▪ The number 666 marks those who belong to Satan (compare 7:3; 9:4). ▪ The number 666 is a symbolic identification (not literal) of those in league with Satan. ▪ The number 666 can be calculated. ▪ The number 666 requires wisdom to interpret, but also wisdom to avoid all allegiances to Satan. ▪ Those with the mark of the blaspheming 666 beast will suffer the wrath of God (14:9-11; 16:2). Those with the 666 mark of the beast will be deceived by the false deceiving prophet-beast (13:14), who represents the “authority” of the blaspheming 666 beast (Antichrist) (13:12) who was given “authority” by the deceiving dragon-beast (Satan) (13:4). Those with the mark of the Antichrist 666 blaspheming beast will worship the dragonbeast (Satan) and the Antichrist (13:4). Those with the 666 mark of the beast will be cast with the devil, the beast, and the false prophet into the lake of burning fire forever and ever (14:9-11; 19:20; 20:10). No annihilation here. Wisdom (13:18) – The extensive OT and NT wisdom traditions are background to this short phrase stating that wisdom is needed to understand the beast of 666. Wisdom is a gift of God, and a vital key to interpreting the Word of God and life itself. Wisdom is needed to understand the symbolism of John’s Revelation. The numbers are said to need calculating take vengeance on those who rejected him). Others include Lateinos (Rome), Euanthas, Caligula, Domitian, all the Caesars, the Roman Empire, Mohammed, Cromwell, Napoleon, Martin Luther, various popes, the false religion of humankind, while some call it the “trinity of evil” since it represents the “ideally” imperfect number 6 of man. See millennial madness, p. 13. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 215 (yhfisa,tw to.n avriqmo.n). John plainly states that the beast’s number is “man’s number,” suggesting a person or the notion of serious incompleteness. Cf. Psalm 90:12 Teach us to number our days aright, that we may gain a heart of wisdom. S. Revelation 14 (3) The 144,000, the 3 Angels & the 2 Harvests (14:1-20) Contrasted with the mark of the beast is the mark of God that identifies and seals God’s people, that is, those who did not receive the mark of the beast who will be resurrected to spiritual life: Ezek 9:4-6; Rev 7:3; 9:4; 14:1-2 (seal of God); 15:2; 20:4. This is most evident in the very next verses in Revelation 14:1f. which describe the 144,000 who had the name of the Lamb and his Father written on their foreheads (see name, pp. 116, 122, 128). Those with the name-seal of the Lamb (14:2-4, and elsewhere): ▪ Sing and play their harps before the throne of the Lamb. ▪ They are the only ones who know the song. ▪ They do not defile themselves (with Babylon? See Rev 17-18). ▪ They follow the Lamb wherever he goes. ▪ They were purchased (redeemed) from among men. ▪ They were offered as firstfruits to God and the Lamb. ▪ They do not lie. ▪ They are blameless. ▪ They will not suffer God’s wrath (20:4). ▪ They will reign and be resurrected (2:4-6). ▪ They will be invited to the great wedding feast of the Lamb (19:9). After John’s description of those sealed by God’ name, he is shown three angels in midair (14:6-13). These three angels represent: 1. The eternal gospel (fear and follow Christ, not the Antichrist). Grace is good news. 2. Fall of Babylon (Adulterous/idolatrous Rome? Nations? Church? Beast from Abyss? World-system in rebellion against God?). Judgment contrasts with the good news of first angel. 3. Judgment on all who have the mark of the 666 beast from the Abyss (followers of the Antichrist). Judgment contrasts with the good news of first angel. After John’s vision of the three angels, he is shown three more angels (two reapers, two to call to reap) and two harvests (14:14-20): cf. Mtt 13:24ff. 47ff. 1. Harvest of the earth by Christ (called on to reap by an angel that came out of the temple): God’s delivering mercy precedes judgment-harvest. 2. Harvest of earth’s grapes by another angel who came out of the temple in heaven (called on to reap by the angel in charge of the fire of the altar): God’s judgment wrath follows God’s delivering-harvest. Mtt 13:24-30 Jesus told them another parable: “The kingdom of heaven is like a man who sowed good seed in his field. 25 But while everyone was sleeping, his enemy came and sowed weeds among the wheat, and went away. 26 When the wheat sprouted and formed heads, then the weeds also appeared. 27 “The owner’s servants came to him and said, ‘Sir, didn’t you sow good seed in your field? Where then did the weeds come from?’ 28 ”‘An enemy did this,’ he replied. “The servants asked him, ‘Do you want us to go and pull them up?’ 29 ”‘No,’ he answered, ‘because while you are pulling the weeds, you may root up the wheat with them. 30 Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.’” John’s vision of the harvests ends the second vision interlude (between the seventh trumpet in 11:15ff. and the seven angels and their judgment-bowls in 15:1ff.). See interludes, p. 58. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 216 1. OT background: Rev 14 Lamb of God (14:1) – See “Lamb,” pp. 142, 144, 213. That the Lamb of God is pictured standing on Zion connects many redemption-history dots, since this was the place of God’s name and presence, the place of atonement at the sanctuary arkcover, and the promised-land home of Israel (the vehicle of the gospel to the nations). He is standing indicating his victory over the forces of evil, sin, death. The redeemed are standing with him, and they have his name and the name of his Father on their foreheads (see name, pp. 116, 122, 128). Mt. Zion (14:1) (cf. 21:2-3) –– The center of redemption was always Mt. Zion, Jerusalem, and the Messianic promise of redemption was that the Lord himself would be installed on Mt. Zion. The sanctuary of God’s presence and the sacrifice of atonement were instituted to be centered in Jerusalem. It also represented the covenant people of YHWH, the remnant, the kingship of David, the root of the Davidic Messianic hope, the new heavens and earth (New Jerusalem). The spiritual reality behind the earthly Zion was the very kingdom of God which would descend upon the earth in 21:2-3. Zion Psalm 2:6 “I have installed my King on Zion, my holy hill.” Psalm 48:1-8 A song. A psalm of the Sons of Korah. Great is the Lord, and most worthy of praise, in the city of our God, his holy mountain. It is beautiful in its loftiness, the joy of the whole earth. Like the utmost heights of Zaphon is Mount Zion, the city of the Great King. God is in her citadels; he has shown himself to be her fortress. When the kings joined forces, when they advanced together, they saw her and were astounded; they fled in terror. Trembling seized them there, pain like that of a woman in labor. You destroyed them like ships of Tarshish shattered by an east wind. As we have heard, so have we seen in the city of the Lord Almighty, in the city of our God: God makes her secure forever. Selah Psalm 132:13 For the Lord has chosen Zion, he has desired it for his dwelling: Isaiah 1:21 See how the faithful city has become a harlot! She once was full of justice; righteousness used to dwell in her— but now murderers! Isaiah 2:2-4 In the last days the mountain of the Lord’s temple will be established as chief among the mountains; it will be raised above the hills, and all nations will stream to it. Many peoples will come and say, “Come, let us go up to the mountain of the Lord, to the house of the God of Jacob. He will teach us his ways, so that we may walk in his paths.” The law will go out from Zion, the word of the Lord from Jerusalem. He will judge between the nations and will settle disputes for many peoples. They will beat their swords into plowshares and their spears into pruning hooks. Nation will not take up sword against nation, nor will they train for war anymore. Isaiah 4:2-6 In that day the Branch of the Lord will be beautiful and glorious, and the fruit of the land will be the pride and glory of the survivors in Israel. Those who are left in Zion, who remain in Jerusalem, will be called holy, all who are recorded among the living in Jerusalem. The Lord will wash away the filth of the women of Zion; he will cleanse the bloodstains from Jerusalem by a spirit of judgment and a spirit of fire. Then the Lord will create over all of Mount Zion and over those who assemble there a cloud of smoke by day and a glow of flaming fire by night; over all the glory will be a canopy. It will be a shelter and shade from the heat of the day, and a refuge and hiding place from the storm and rain. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 217 Isaiah 49:14 But Zion said, “The Lord has forsaken me, the Lord has forgotten me.” Isaiah 49:20-21 The children born during your bereavement will yet say in your hearing, ‘This place is too small for us; give us more space to live in.’ Then you will say in your heart, ‘Who bore me these? I was bereaved and barren; I was exiled and rejected. Who brought these up? I was left all alone, but these—where have they come from?’ ” Isaiah 54:1 “Sing, O barren woman, you who never bore a child; burst into song, shout for joy, you who were never in labor; because more are the children of the desolate woman than of her who has a husband,” says the Lord. Isaiah 54:6 The Lord will call you back as if you were a wife deserted and distressed in spirit— a wife who married young, only to be rejected,” says your God. Isaiah 66:7-9 “Before she goes into labor, she gives birth; before the pains come upon her, she delivers a son. Who has ever heard of such a thing? Who has ever seen such things? Can a country be born in a day or a nation be brought forth in a moment? Yet no sooner is Zion in labor than she gives birth to her children. Do I bring to the moment of birth and not give delivery?” says the Lord. “Do I close up the womb when I bring to delivery?” says your God. Hebrews 12:22-23 But you have come to Mount Zion, to the heavenly Jerusalem, the city of the living God. You have come to thousands upon thousands of angels in joyful assembly, to the church of the firstborn, whose names are written in heaven. You have come to God, the judge of all men, to the spirits of righteous men made perfect, Rushing waters (14:2; 1:15[and voice]) – see “rushing waters,” p. 100. Elders (14:3) – see twenty-four elders, p. 138. New song (14:3; 5:9-10[p. 147]) – themes of deliverance, warfare, eschatology. See “new,” pp. 122, 128, 122, 128. Pure from women (14:4) – Deut 23:9-11; 1 Sam 21:5 – the purity of God’s people who do not defile themselves with the world-spirit of its idolatries, not a statement about marriage. This is the state of those who refuse to worship the beasts or idols, and have not participated in the sins of Babylon. They are the people of God sealed with his name on their foreheads (14:1). They “follow the Lamb wherever he goes.” The Lamb of God is the Shepherd of God’s people. God’s people, all disciples of Christ, have an undying devotion to him, even unto death. John 10:4 – “When he has brought out all his own, he goes on ahead of them, and his sheep follow him because they know his voice.” First fruits (14:4) – The first fruits of the OT harvest were to be offered to the Lord (see “harvest,” p. 215). This was a principle to be practiced through the entire OT period. The first fruits thus pictures the very best as it relates to the redemption God is bringing to his people. The redeemed of the Lord are kept pure through justification/sanctification. This is the fulfillment of the covenant-promise. Cf. 1 Cor 15:20, 23. Exod 23:16 “Celebrate the Feast of Harvest with the firstfruits of the crops you sow in your field. “Celebrate the Feast of Ingathering at the end of the year, when you gather in your crops from the field. Lev 23:10 “Speak to the Israelites and say to them: ‘When you enter the land I am going to give you and you reap its harvest, bring to the priest a sheaf of the first grain you harvest. Lev 23:17 From wherever you live, bring two loaves made of two-tenths of an ephah of fine flour, baked with yeast, as a wave offering of firstfruits to the Lord. Lev 23:20 The priest is to wave the two lambs before the Lord as a wave offering, together with the bread of the firstfruits. They are a sacred offering to the Lord for the priest. Num 13:20 How is the soil? Is it fertile or poor? Are there trees on it or not? Do your best to bring back some of the fruit of the land.” (It was the season for the first ripe grapes.) Num 15:20 Present a cake from the first of your ground meal and present it as an offering from the threshing floor. 2 Chron 31:5 As soon as the order went out, the Israelites generously gave the firstfruits of their grain, new wine, oil and honey and all that the fields produced. They brought a great amount, a tithe of everything. Jer 2:3 Israel was holy to the Lord, the firstfruits of his harvest; all who devoured her were held guilty, and disaster overtook them,’ ” declares the Lord. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 218 Neh 10:35-37 “We also assume responsibility for bringing to the house of the Lord each year the firstfruits of our crops and of every fruit tree. “As it is also written in the Law, we will bring the firstborn of our sons and of our cattle, of our herds and of our flocks to the house of our God, to the priests ministering there. “Moreover, we will bring to the storerooms of the house of our God, to the priests, the first of our ground meal, of our grain offerings, of the fruit of all our trees and of our new wine and oil. And we will bring a tithe of our crops to the Levites, for it is the Levites who collect the tithes in all the towns where we work. Neh 12:44 At that time men were appointed to be in charge of the storerooms for the contributions, firstfruits and tithes. From the fields around the towns they were to bring into the storerooms the portions required by the Law for the priests and the Levites, for Judah was pleased with the ministering priests and Levites. James 1:18 He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created. Eternal gospel (14:6) – (cf. Isa 24:5) The OT contains throughout the seed of the “universal” gospel expressed in the everlasting covenant. This is God’s promise to redeem his people from sin. Such a vision brings comfort to believers suffering persecution, for it says that the gospel will go to all the earth despite the deceiving beast’s attempts to destroy it. This gospel also exhorts to “fear God and give him glory” (the essence of the Christian response to the gospel) and worship him who made the heavens, the sea, and the springs” (the Christian response to God the Redeemer who is God the Creator). This true worship of God contrasts markedly with that described in Rev 13 of the beasts. Fear God, give God glory, worship God (14:7) – The warning is to fear Christ (the Creator-Redeemer who made the heavens, the earth, the seas and the waters) and not the antichrist. The exhortation to fear and worship God is found throughout the OT. The lives of all believers are testimonies to the glory of God in Christ. It could be said that these three exhortations are keys to the Revelation, for the completion of redemption is the return of God’s people to full fear of, glory of, and worship of God. Contrarily, the beasts will receive no glory, but only terror and destruction. Cf. Josh 7:19 – “fear” is an idiom for “confess” or “testify.” Fear God Gen 20:11 Abraham replied, “I said to myself, ‘There is surely no fear of God in this place, and they will kill me because of my wife.’ Gen 22:12 “Do not lay a hand on the boy,” he said. “Do not do anything to him. Now I know that you fear God, because you have not withheld from me your son, your only son.” Gen 42:18 On the third day, Joseph said to them, “Do this and you will live, for I fear God: Exod 1:17 The midwives, however, feared God and did not do what the king of Egypt had told them to do; they let the boys live. Exod 1:21 And because the midwives feared God, he gave them families of their own. Exod 18:21 But select capable men from all the people—men who fear God, trustworthy men who hate dishonest gain—and appoint them as officials over thousands, hundreds, fifties and tens. Exod 20:20 Moses said to the people, “Do not be afraid. God has come to test you, so that the fear of God will be with you to keep you from sinning.” Deut 25:18 When you were weary and worn out, they met you on your journey and cut off all who were lagging behind; they had no fear of God. 2 Sam 23:3 The God of Israel spoke, the Rock of Israel said to me: ‘When one rules over men in righteousness, when he rules in the fear of God, 2 Chron 20:29 The fear of God came upon all the kingdoms of the countries when they heard how the Lord had fought against the enemies of Israel. Neh 7:2 I put in charge of Jerusalem my brother Hanani, along with Hananiah the commander of the citadel, because he was a man of integrity and feared God more than most men do. Job 1:1 In the land of Uz there lived a man whose name was Job. This man was blameless and upright; he feared God and shunned evil. Job 1:8 Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil.” Job 1:9 “Does Job fear God for nothing?” Satan replied. Job 2:3 Then the Lord said to Satan, “Have you considered my servant Job? There is no one on earth like him; he is blameless and upright, a man who fears God and shuns evil. And he still maintains his integrity, though you incited me against him to ruin him without any reason.” Ps 36:1 For the director of music. Of David the servant of the Lord. An oracle is within my heart concerning the sinfulness of the wicked: There is no fear of God before his eyes. Ps 55:19 God, who is enthroned forever, will hear them and afflict them— Selah men who never change their ways and have no fear of God. Ps 66:16 Come and listen, all you who fear God; let me tell you what he has done for me. Eccles 7:18 It is good to grasp the one and not let go of the other. The man who fears God will avoid all extremes. Eccles 8:13 Yet because the wicked do not fear God, it will not go well with them, and their days will not lengthen like a shadow. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 219 Eccles 12:13 Now all has been heard; here is the conclusion of the matter: Fear God and keep his commandments, for this is the whole duty of man. Luke 18:2 He said: “In a certain town there was a judge who neither feared God nor cared about men. Luke 18:4 “For some time he refused. But finally he said to himself, ‘Even though I don’t fear God or care about men, Luke 23:40 But the other criminal rebuked him. “Don’t you fear God,” he said, “since you are under the same sentence? Rom 3:18 “There is no fear of God before their eyes.” 1 Pet 2:17 Show proper respect to everyone: Love the brotherhood of believers, fear God, honor the king. Rev 14:7 He said in a loud voice, “Fear God and give him glory, because the hour of his judgment has come. Worship him who made the heavens, the earth, the sea and the springs of water.” Glory of God (14:7) – see “glory,” p. 90. Glorify God Ps 69:30 I will praise God’s name in song and glorify him with thanksgiving. Ps 86:12 I will praise you, O Lord my God, with all my heart; I will glorify your name forever. Luke 2:20 The shepherds returned, glorifying and praising God for all the things they had heard and seen, which were just as they had been told. John 8:54 Jesus replied, “If I glorify myself, my glory means nothing. My Father, whom you claim as your God, is the one who glorifies me. John 11:4 When he heard this, Jesus said, “This sickness will not end in death. No, it is for God’s glory so that God’s Son may be glorified through it.” John 13:31 When he was gone, Jesus said, “Now is the Son of Man glorified and God is glorified in him. John 13:32 If God is glorified in him, God will glorify the Son in himself, and will glorify him at once. John 21:19 Jesus said this to indicate the kind of death by which Peter would glorify God. Then he said to him, “Follow me!” Acts 3:13 The God of Abraham, Isaac and Jacob, the God of our fathers, has glorified his servant Jesus. You handed him over to be killed, and you disowned him before Pilate, though he had decided to let him go. Rom 1:21 For although they knew God, they neither glorified him as God nor gave thanks to him, but their thinking became futile and their foolish hearts were darkened. Rom 15:6 so that with one heart and mouth you may glorify the God and Father of our Lord Jesus Christ. Rom 15:9 so that the Gentiles may glorify God for his mercy, as it is written: “Therefore I will praise you among the Gentiles; I will sing hymns to your name.” 2 Thess 1:12 We pray this so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. 1 Pet 1:21 Through him you believe in God, who raised him from the dead and glorified him, and so your faith and hope are in God. 1 Pet 2:12 Live such good lives among the pagans that, though they accuse you of doing wrong, they may see your good deeds and glorify God on the day he visits us. Rev 16:9 They were seared by the intense heat and they cursed the name of God, who had control over these plagues, but they refused to repent and glorify him. Worship God Exod 3:12 And God said, “I will be with you. And this will be the sign to you that it is I who have sent you: When you have brought the people out of Egypt, you will worship God on this mountain.” Deut 29:18 Make sure there is no man or woman, clan or tribe among you today whose heart turns away from the Lord our God to go and worship the gods of those nations; make sure there is no root among you that produces such bitter poison. Judg 6:10 I said to you, ‘I am the Lord your God; do not worship the gods of the Amorites, in whose land you live.’ But you have not listened to me.” Judg 7:15 When Gideon heard the dream and its interpretation, he worshiped God. He returned to the camp of Israel and called out, “Get up! The Lord has given the Midianite camp into your hands.” 2 Sam 15:32 When David arrived at the summit, where people used to worship God, Hushai the Arkite was there to meet him, his robe torn and dust on his head. Dan 3:28 Then Nebuchadnezzar said, “Praise be to the God of Shadrach, Meshach and Abednego, who has sent his angel and rescued his servants! They trusted in him and defied the king’s command and were willing to give up their lives rather than serve or worship any god except their own God. Acts 13:16 Standing up, Paul motioned with his hand and said: “Men of Israel and you Gentiles who worship God, listen to me! Acts 16:14 One of those listening was a woman named Lydia, a dealer in purple cloth from the city of Thyatira, who was a worshiper of God. The Lord opened her heart to respond to Paul’s message. Acts 18:7 Then Paul left the synagogue and went next door to the house of Titius Justus, a worshiper of God. Acts 18:13 “This man,” they charged, “is persuading the people to worship God in ways contrary to the law.” Acts 24:14 However, I admit that I worship the God of our fathers as a follower of the Way, which they call a sect. I believe everything that agrees with the Law and that is written in the Prophets, Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 220 1 Cor 14:25 and the secrets of his heart will be laid bare. So he will fall down and worship God, exclaiming, “God is really among you!” 1 Tim 2:10 but with good deeds, appropriate for women who profess to worship God. Heb 12:28 Therefore, since we are receiving a kingdom that cannot be shaken, let us be thankful, and so worship God acceptably with reverence and awe, Rev 7:11 All the angels were standing around the throne and around the elders and the four living creatures. They fell down on their faces before the throne and worshiped God, Rev 11:16 And the twenty-four elders, who were seated on their thrones before God, fell on their faces and worshiped God, Rev 19:4 The twenty-four elders and the four living creatures fell down and worshiped God, who was seated on the throne. And they cried: “Amen, Hallelujah!” Rev 19:10 At this I fell at his feet to worship him. But he said to me, “Do not do it! I am a fellow servant with you and with your brothers who hold to the testimony of Jesus. Worship God! For the testimony of Jesus is the spirit of prophecy.” Rev 22:9 But he said to me, “Do not do it! I am a fellow servant with you and with your brothers the prophets and of all who keep the words of this book. Worship God!” Fallen is Babylon (14:8; see 16:9; 17:5; 18:2, 10; see Babylon, pp. 189, 245); The origin of humankind is in Mesopotamia: Abraham was called out from Ur in the land of the Chaldees (Chaldeans). The entire history of Israel is interwoven with that of Mesopotamia/Babylon. Babylon fell in 689 BC and 539 BC as Isaiah prophesied. This is sure proof that the words of the Revelation will also be fulfilled that the enemies of God will fall. Babylon represented all that stood in opposition to God (see “harlot,” p. 237). Remember the central role of Mesopotamia/Babylon in biblical history. “Babylon the Great” (Dan 4:30). Many efforts to precisely identify Babylon have been made (Rome was thought to be the “Chaldees” in the DSS and extra biblical literature, see IVP Bible Backgrounds Commentary, p. 801). (above)”Whore of Babylon” by A. Dürer Isa 21:9 Look, here comes a man in a chariot with a team of horses. And he gives back the answer: ‘Babylon has fallen, has fallen! All the images of its gods lie shattered on the ground!’ ” Jer 51:8 Babylon will suddenly fall and be broken. Wail over her! Get balm for her pain; perhaps she can be healed. Jer 51:47 For the time will surely come when I will punish the idols of Babylon; her whole land will be disgraced and her slain will all lie fallen within her. Jer 51:49 Babylon must fall because of Israel’s slain, just as the slain in all the earth have fallen because of Babylon. Rev 14:8 A second angel followed and said, “Fallen! Fallen is Babylon the Great, which made all the nations drink the maddening wine of her adulteries.” Rev 16:19 The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Great and gave her the cup filled with the wine of the fury of his wrath. Rev 17:5 This title was written on her forehead: MYSTERY BABYLON THE GREAT THE MOTHER OF PROSTITUTES AND OF THE ABOMINATIONS OF THE EARTH. Rev 18:2 With a mighty voice he shouted: “Fallen! Fallen is Babylon the Great! She has become a home for demons and a haunt for every evil spirit, a haunt for every unclean and detestable bird. Rev 18:10 Terrified at her torment, they will stand far off and cry: ”‘Woe! Woe, O great city, O Babylon, city of power! In one hour your doom has come!’ Rev 18:21 Then a mighty angel picked up a boulder the size of a large millstone and threw it into the sea, and said: “With such violence the great city of Babylon will be thrown down, never to be found again Make nations drunk on wine (14:8) – Jer 51:7 – Idolatry has ravaged the nations, but it will not last. Spiritual adultery destroys the nations. Drunkenness is always condemned in the Bible. Ironically, the nations that made Israel “drunk” will drink of the cup of the Lord’s wrath. The same intoxication is found in Rev 17:2; 18:3. See “harlot,” p. 237 (allusion to Israel Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 221 as Babylon; in Jer 51:7 it is to Israel). Cf. Jesus’ comment that anyone who harms one of his would be better with a millstone tied around their neck and thrown into the sea (Mtt 18:6 But if anyone causes one of these little ones who believe in me to sin, it would be better for him to have a large millstone hung around his neck and to be drowned in the depths of the sea.) Drunk Jer 51:7 Babylon was a gold cup in the LORD’s hand; she made the whole earth drunk. The nations drank her wine; therefore they have now gone mad. Gen 9:21 When he drank some of its wine, he became drunk and lay uncovered inside his tent. Lev 11:34 Any food that could be eaten but has water on it from such a pot is unclean, and any liquid that could be drunk from it is unclean. Deut 32:42 I will make my arrows drunk with blood, while my sword devours flesh: the blood of the slain and the captives, the heads of the enemy leaders.” 1 Sam 1:13 Hannah was praying in her heart, and her lips were moving but her voice was not heard. Eli thought she was drunk 1 Sam 1:14 and said to her, “How long will you keep on getting drunk? Get rid of your wine.” 1 Sam 25:36 When Abigail went to Nabal, he was in the house holding a banquet like that of a king. He was in high spirits and very drunk. So she told him nothing until daybreak. 1 Sam 30:12 part of a cake of pressed figs and two cakes of raisins. He ate and was revived, for he had not eaten any food or drunk any water for three days and three nights. 2 Sam 11:13 At David’s invitation, he ate and drank with him, and David made him drunk. But in the evening Uriah went out to sleep on his mat among his master’s servants; he did not go home. 1 Ki 16:9 Zimri, one of his officials, who had command of half his chariots, plotted against him. Elah was in Tirzah at the time, getting drunk in the home of Arza, the man in charge of the palace at Tirzah. 1 Ki 20:16 They set out at noon while Ben-Hadad and the 32 kings allied with him were in their tents getting drunk. 2 Ki 19:24 I have dug wells in foreign lands and drunk the water there. With the soles of my feet I have dried up all the streams of Egypt.” Song of Solomon 5:1 I have come into my garden, my sister, my bride; I have gathered my myrrh with my spice. I have eaten my honeycomb and my honey; I have drunk my wine and my milk. Eat, O friends, and drink; drink your fill, O lovers. Isa 29:9 Be stunned and amazed, blind yourselves and be sightless; be drunk, but not from wine, stagger, but not from beer. Isa 34:5 My sword has drunk its fill in the heavens; see, it descends in judgment on Edom, the people I have totally destroyed. Isa 49:26 I will make your oppressors eat their own flesh; they will be drunk on their own blood, as with wine. Then all mankind will know that I, the LORD, am your Savior, your Redeemer, the Mighty One of Jacob.” Isa 51:17 Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the LORD the cup of his wrath, you who have drained to its dregs the goblet that makes men stagger. Isa 51:21 Therefore hear this, you afflicted one, made drunk, but not with wine. Isa 63:6 I trampled the nations in my anger; Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 222 in my wrath I made them drunk and poured their blood on the ground.” Jer 25:27 “Then tell them, ‘This is what the LORD Almighty, the God of Israel, says: Drink, get drunk and vomit, and fall to rise no more because of the sword I will send among you.’ Jer 35:8 We have obeyed everything our forefather Jonadab son of Recab commanded us. Neither we nor our wives nor our sons and daughters have ever drunk wine Jer 48:26 “Make her drunk, for she has defied the LORD. Let Moab wallow in her vomit; let her be an object of ridicule. Jer 51:7 Babylon was a gold cup in the LORD’s hand; she made the whole earth drunk. The nations drank her wine; therefore they have now gone mad. Jer 51:39 But while they are aroused, I will set out a feast for them and make them drunk, so that they shout with laughter— then sleep forever and not awake,” declares the LORD. Jer 51:57 I will make her officials and wise men drunk, her governors, officers and warriors as well; they will sleep forever and not awake,” declares the King, whose name is the LORD Almighty. Lam 4:21 Rejoice and be glad, O Daughter of Edom, you who live in the land of Uz. But to you also the cup will be passed; you will be drunk and stripped naked. Ezek 39:19 At the sacrifice I am preparing for you, you will eat fat till you are glutted and drink blood till you are drunk. Nah 1:10 They will be entangled among thorns and drunk from their wine; they will be consumed like dry stubble. Nah 3:11 You too will become drunk; you will go into hiding and seek refuge from the enemy. Hab 2:15 “Woe to him who gives drink to his neighbors, pouring it from the wineskin till they are drunk, so that he can gaze on their naked bodies. Lu 12:45 But suppose the servant says to himself, ‘My master is taking a long time in coming,’ and he then begins to beat the menservants and maidservants and to eat and drink and get drunk. Acts 2:15 These men are not drunk, as you suppose. It’s only nine in the morning! 1 Cor 11:21 for as you eat, each of you goes ahead without waiting for anybody else. One remains hungry, another gets drunk. Eph 5:18 Do not get drunk on wine, which leads to debauchery. Instead, be filled with the Spirit. 1 Thess 5:7 For those who sleep, sleep at night, and those who get drunk, get drunk at night. Rev 17:2 With her the kings of the earth committed adultery and the inhabitants of the earth were intoxicated with the wine of her adulteries.” Rev 17:6 I saw that the woman was drunk with the blood of the saints, the blood of those who bore testimony to Jesus. When I saw her, I was greatly astonished. Rev 18:3 For all the nations have drunk the maddening wine of her adulteries. The kings of the earth committed adultery with her, and the merchants of the earth grew rich from her excessive luxuries.” Ps107:27 They reeled and staggered like drunken men; they were at their wits’ end. Eccl 10:17 Blessed are you, O land whose king is of noble birth and whose princes eat at a proper time— for strength and not for drunkenness. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 223 Jer 13:13 then tell them, ‘This is what the LORD says: I am going to fill with drunkenness all who live in this land, including the kings who sit on David’s throne, the priests, the prophets and all those living in Jerusalem. Jer 23:9 Concerning the prophets: My heart is broken within me; all my bones tremble. I am like a drunken man, like a man overcome by wine, because of the LORD and his holy words. Ezek 23:33 You will be filled with drunkenness and sorrow, the cup of ruin and desolation, the cup of your sister Samaria. Lu 21:34 “Be careful, or your hearts will be weighed down with dissipation, drunkenness and the anxieties of life, and that day will close on you unexpectedly like a trap. Rom 13:13 Let us behave decently, as in the daytime, not in orgies and drunkenness, not in sexual immorality and debauchery, not in dissension and jealousy. Gal 5:21 and envy; drunkenness, orgies, and the like. I warn you, as I did before, that those who live like this will not inherit the kingdom of God. 1 Tim 3:3 not given to drunkenness, not violent but gentle, not quarrelsome, not a lover of money. Titus 1:7 Since an overseer is entrusted with God’s work, he must be blameless—not overbearing, not quick-tempered, not given to drunkenness, not violent, not pursuing dishonest gain. 1 Pet 4:3 For you have spent enough time in the past doing what pagans choose to do—living in debauchery, lust, drunkenness, orgies, carousing and detestable idolatry. Rev 18:3 For all the nations have drunk the maddening wine of her adulteries. The kings of the earth committed adultery with her, and the merchants of the earth grew rich from her excessive luxuries.” Wine of God’s wrath (14:10) — Isa 51:17; Jer 25:15 – The Assyrian/Babylonian captivity of Israel made Israel stagger, but the Lord would preserve his remnant. In fact, the Lord would pour out his wrath on those nations that had sought to destroy God’s people. The Lord calls this his “strange work” and “alien task” (Isa 28:21), of using the enemies of God to punish God’s people, and then holding those enemies accountable for their actions. See “drunk,” p. 220 and 18:3. Cup of God’s (wine) wrath Ps 75:8 In the hand of the LORD is a cup full of foaming wine mixed with spices; he pours it out, and all the wicked of the earth drink it down to its very dregs. Isa 51:17 Awake, awake! Rise up, O Jerusalem, you who have drunk from the hand of the LORD the cup of his wrath, you who have drained to its dregs the goblet that makes men stagger. Isa 51:21-22 Therefore hear this, you afflicted one, made drunk, but not with wine. This is what your Sovereign LORD says, your God, who defends his people: “See, I have taken out of your hand the cup that made you stagger; from that cup, the goblet of my wrath, you will never drink again. Isa 63:6 I trampled the nations in my anger; in my wrath I made them drunk and poured their blood on the ground.” Jer 25:15 This is what the LORD, the God of Israel, said to me: “Take from my hand this cup filled with the wine of my wrath and make all the nations to whom I send you drink it. Jeremiah 49:12 This is what the LORD says: “If those who do not deserve to drink the cup must drink it, why should you go unpunished? You will not go unpunished, but must drink it. Ezek 23:31 You have gone the way of your sister; so I will put her cup into your hand. Hab 2:16 You will be filled with shame instead of glory. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 224 Now it is your turn! Drink and be exposed! The cup from the LORD’s right hand is coming around to you, and disgrace will cover your glory. Zech 12:2 “I am going to make Jerusalem a cup that sends all the surrounding peoples reeling. Judah will be besieged as well as Jerusalem. Jer 25:15This is what the LORD, the God of Israel, said to me: “Take from my hand this cup filled with the wine of my wrath and make all the nations to whom I send you drink it. Rev 14:10 he, too, will drink of the wine of God’s fury, which has been poured full strength into the cup of his wrath. He will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. Rev 16:19 The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Great and gave her the cup filled with the wine of the fury of his wrath. Wine in Revelation Rev 6:6 Then I heard what sounded like a voice among the four living creatures, saying, “A quarta of wheat for a day’s wages,b and three quarts of barley for a day’s wages,c and do not damage the oil and the wine!” Rev 14:8 A second angel followed and said, “Fallen! Fallen is Babylon the Great, which made all the nations drink the maddening wine of her adulteries.” Rev 17:2 With her the kings of the earth committed adultery and the inhabitants of the earth were intoxicated with the wine of her adulteries.” Rev 18:3 For all the nations have drunk the maddening wine of her adulteries. The kings of the earth committed adultery with her, and the merchants of the earth grew rich from her excessive luxuries.” Rev 18:13 cargoes of cinnamon and spice, of incense, myrrh and frankincense, of wine and olive oil, of fine flour and wheat; cattle and sheep; horses and carriages; and bodies and souls of men. Burning sulfur (brimstone) (14:10; 19:20) – Gen 19:24; Deut 29:23; Ps 11:6; Isa 30:33; 34:9; Ezek 38:22; cf. Lk17:29; Rev 9:1718; 14:10; 19:20; 20:10; 21:8 – brimstone is a yellow mineral found in the Dead Sea area. When burned it produces a bitter and poisonous smoke, and is thus an apt image of divine wrath and judgment on sin as on Sodom and Gomorrah. Images of hell and Gehenna are surely alluded to here. See discussion of “hell,” p. 266. IVP Dictionary of Biblical Imagery Brimstone is an archaic word for sulfur, which occurs naturally as a yellow mineral. In Palestine it is found at the surface around the Dead Sea where it has probably been formed from the breakdown of the sulfates in the sedimentary rocks. One of the few minerals to burn, sulfur produces an acrid and poisonous smoke made up of the oxides of sulfur. Because of this property, burning sulfur has been used as a fumigant and disinfectant for millennia, although it is unclear whether the Jews used it for this purpose.211 Burning sulfer Deut 29:23 The whole land will be a burning waste of salt and sulfur—nothing planted, nothing sprouting, no vegetation growing on it. It will be like the destruction of Sodom and Gomorrah, Admah and Zeboiim, which the LORD overthrew in fierce anger. a Greek a choinix (probably about a liter) b Greek a denarius c Greek a denarius 211 Dictionary of Biblical Imagery, p. 123. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 225 Ps 11:6 On the wicked he will rain fiery coals and burning sulfur; a scorching wind will be their lot. Isa 30:33 Topheth has long been prepared; it has been made ready for the king. Its fire pit has been made deep and wide, with an abundance of fire and wood; the breath of the LORD, like a stream of burning sulfur, sets it ablaze. Isa 34:9 Edom’s streams will be turned into pitch, her dust into burning sulfur; her land will become blazing pitch! Ezek 38:22 I will execute judgment upon him with plague and bloodshed; I will pour down torrents of rain, hailstones and burning sulfur on him and on his troops and on the many nations with him. Rev 9:17-18 The horses and riders I saw in my vision looked like this: Their breastplates were fiery red, dark blue, and yellow as sulfur. The heads of the horses resembled the heads of lions, and out of their mouths came fire, smoke and sulfur. A third of mankind was killed by the three plagues of fire, smoke and sulfur that came out of their mouths. Rev 14:10 he, too, will drink of the wine of God’s fury, which has been poured full strength into the cup of his wrath. He will be tormented with burning sulfur in the presence of the holy angels and of the Lamb. Rev 19:20 But the beast was captured, and with him the false prophet who had performed the miraculous signs on his behalf. With these signs he had deluded those who had received the mark of the beast and worshiped his image. The two of them were thrown alive into the fiery lake of burning sulfur. Rev 20:10 And the devil, who deceived them, was thrown into the lake of burning sulfur, where the beast and the false prophet had been thrown. They will be tormented day and night for ever and ever. Rev 21:8 But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—their place will be in the fiery lake of burning sulfur. This is the second death.” No rest (14:11) – the loss of shalom and rest is a curse for all who worship the beast and receive its mark. The OT, the loss of rest was often related to God’s judgment and exile. This is the antithesis of the gospel hope of redemption and restoration, a rest from striving against sin and death, a rest in the peace of God in Christ. Deut 28:65 Among those nations you will find no repose, no resting place for the sole of your foot. There the LORD will give you an anxious mind, eyes weary with longing, and a despairing heart. Job 3:26 I have no peace, no quietness; I have no rest, but only turmoil.” Isa 23:12 He said, “No more of your reveling, O Virgin Daughter of Sidon, now crushed! “Up, cross over to Cyprus; even there you will find no rest.” Isa 62:6 I have posted watchmen on your walls, O Jerusalem; they will never be silent day or night. You who call on the LORD, give yourselves no rest, Isa 62:7 and give him no rest till he establishes Jerusalem and makes her the praise of the earth. Jer 45:3 You said, ‘Woe to me! The LORD has added sorrow to my pain; I am worn out with groaning and find no rest.’ ” Lam 1:3 After affliction and harsh labor, Judah has gone into exile. She dwells among the nations; she finds no resting place. All who pursue her have overtaken her in the midst of her distress. Lam 2:18 The hearts of the people cry out to the Lord. O wall of the Daughter of Zion, let your tears flow like a river Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 226 day and night; give yourself no relief, your eyes no rest. Lam 5:5 Those who pursue us are at our heels; we are weary and find no rest. 2 Cor 7:5 For when we came into Macedonia, this body of ours had no rest, but we were harassed at every turn—conflicts on the outside, fears within. Rev 14:11 And the smoke of their torment rises for ever and ever. There is no rest day or night for those who worship the beast and his image, or for anyone who receives the mark of his name.” Blessed (14:13) – see 1::3 and “blessed,” p. 85. Here the blessed are those who have ceased from their works (justified by faith) Crowned One like a son of man (14:14) – “son of man” phrase used over 180x in the Bible, and many times in reference to the Messiah. – Messianic picture of his omnipotence over all, especially with the “crown of gold” on his head (see “crown,” p. 119). He is the King of all kings. This exhibits his omnipresence, as well. The presence of God is restored to his people. Redemption is accomplished through this “son of man.” Jesus’ most frequent title for himself. As depicted here as seated on a white cloud, Jesus also said he would come with the clouds of heaven (Lk 21:27; cf. Mtt 17:5). See “cloud,” p. 177. Dan 7:13 In my vision at night I looked, and there before me was one like a son of man, coming with the clouds of heaven. He approached the Ancient of Days and was led into his presence. Mk 8:31 He then began to teach them that the Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and that he must be killed and after three days rise again. Sickle & grapes of wrath harvest (14:15,18-19) – cf. Mt 13:30, 39-42 – Judgment of God imagery, as well as the final harvest theme, separation of the good from the bad, God’s people from God’s enemies. “Harvest,” p. 215 (see also the wine of God’s judgment and wrath in 14:8-10). Harvest motifs are both material and spiritual in the OT, but ultimately connected with the land of the promise and thus with the spiritual promises of seed and land and prosperity that point to the new creation harvest. Joel 3:13 Swing the sickle, for the harvest is ripe. Come, trample the grapes, for the winepress is full and the vats overflow— so great is their wickedness!” Jer 8:20 The harvest is past, the summer has ended, and we are not saved.” Hag 1:6 You have planted much, but have harvested little. You eat, but never have enough. You drink, but never have your fill. You put on clothes, but are not warm. You earn wages, only to put them in a purse with holes in it.” Ps 67:6 Then the land will yield its harvest, and God, our God, will bless us. “Harvest” is a major theme in the teaching of Jesus: Mtt 9:37 Then he said to his disciples, “The harvest is plentiful but the workers are few. Mtt 9:38 Ask the Lord of the harvest, therefore, to send out workers into his harvest field.” Mtt 13:30 Let both grow together until the harvest. At that time I will tell the harvesters: First collect the weeds and tie them in bundles to be burned; then gather the wheat and bring it into my barn.’ ” Mtt 13:39 and the enemy who sows them is the devil. The harvest is the end of the age, and the harvesters are angels. Mtt 21:34 When the harvest time approached, he sent his servants to the tenants to collect his fruit. Mtt 21:41 “He will bring those wretches to a wretched end,” they replied, “and he will rent the vineyard to other tenants, who will give him his share of the crop at harvest time.” Mtt 25:24 “Then the man who had received the one talent came. ‘Master,’ he said, ‘I knew that you are a hard man, harvesting where you have not sown and gathering where you have not scattered seed. Mtt 25:26 “His master replied, ‘You wicked, lazy servant! So you knew that I harvest where I have not sown and gather where I have not scattered seed? Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 227 Mk 4:29 As soon as the grain is ripe, he puts the sickle to it, because the harvest has come.” Mk 12:2 At harvest time he sent a servant to the tenants to collect from them some of the fruit of the vineyard. Lk 10:2 He told them, “The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. Lk 20:10 At harvest time he sent a servant to the tenants so they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. Jn 4:35 Do you not say, ‘Four months more and then the harvest’? I tell you, open your eyes and look at the fields! They are ripe for harvest. Jn 4:36 Even now the reaper draws his wages, even now he harvests the crop for eternal life, so that the sower and the reaper may be glad together. Rom 1:13 I do not want you to be unaware, brothers, that I planned many times to come to you (but have been prevented from doing so until now) in order that I might have a harvest among you, just as I have had among the other Gentiles. 1 Cor 9:10 Surely he says this for us, doesn’t he? Yes, this was written for us, because when the plowman plows and the thresher threshes, they ought to do so in the hope of sharing in the harvest. 1 Cor 9:11 If we have sown spiritual seed among you, is it too much if we reap a material harvest from you? 2 Cor 9:10 Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. Gal 6:9 Let us not become weary in doing good, for at the proper time we will reap a harvest if we do not give up. Heb 12:11 No discipline seems pleasant at the time, but painful. Later on, however, it produces a harvest of righteousness and peace for those who have been trained by it. James 3:18 Peacemakers who sow in peace raise a harvest of righteousness. James 5:4 Look! The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. Rev 14:15 Then another angel came out of the temple and called in a loud voice to him who was sitting on the cloud, “Take your sickle and reap, because the time to reap has come, for the harvest of the earth is ripe.” Rev 14:16 So he who was seated on the cloud swung his sickle over the earth, and the earth was harvested. (right)Ancient winepress212 Winepress of blood (14:19) – There is only one savior, he alone can tread the winepress, and he will accomplish redemption for his people. The Messiah brings both judgment on the wicked and the harvest of the firstfruits of God. 212 Ancient winepress from http://www.bible-history.com/sketches/ancient/wine-press.html Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 228 Isa 63:3 “I have trodden the winepress alone; from the nations no one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered my garments, and I stained all my clothing. Joel 3:13 Swing the sickle, for the harvest is ripe. Come, trample the grapes, for the winepress is fu ll and the vats overflow— so great is their wickedness!” (right)The Mystical Wine-Press by Marco dal Pino (Marco da Siena) - from Vatican Museum End of second vision interlude (between the seventh angel’s trumpet and the seven angels of the bowl-plagues). (See interludes, p. 58) T. Revelation 15-16 e. The Seven Bowls (15:1-16:21) (1) Bowls Prepared (15:1-8) (2) Seven Bowls Poured Out (16:1-21) Now that the second vision interlude between the trumpets and the bowls is over, John’s vision of the plagues of the bowls begins with a victory song over the blaspheming 666 beast (Antichrist) (p. 192, 209) of those who are sealed with the name of the Lamb. This song is explicitly linked with the deliverance Song of Moses (Ex 15; Deut 32:34-43), and presents Moses as the prophetic foreshadow typologically of Jesus the Final Deliverer from Satan and his beasts. Note: In the Song of Moses, the question is asked, “Who is like you” (see p. 210), and was answered there as it is also answered in John’s vision of the Song of the Lamb. But also, in the Song of the Lamb the question is asked, “Who will not fear you, O Lord, and bring glory to your name?” and is answered that “All the nations will come and worship before you . . .” (15:4). Very importantly in the history of redemption, at this juncture in John’s vision, he is shown the Tabernacle of the Testimony in heaven (15:5), as the temple of God. This links with all that has been said about the centrality of the sanctuary of God’s glorious presence in the plan of redemption. It also links with the important revelation of the ark of the covenant in the temple of heaven (11:19, see p. 190). Both of these references allude to the testimony/covenant, for both convey the covenant-promise of God to redeem his people (from the curse of the testimony-law).213 The tabernacle is aptly introduced (since it and the ark picture atonement before the law of God) right before John is shown the bowls of God’s wrath being poured out (16:1-21). Immediately following this revelation of the tabernacle, John sees a vision of the open temple (see “open heaven,” pp. 135, 190) of God “filled with smoke form the glory of God,” just as Moses had when they dedicated the tabernacle and Solomon did when they dedicated the Temple. The redemption of humankind is the restoration to God’s glorious presence, and it is here in John’s vision nearing its consummation. The seven golden bowls (see p. 146; see “seven,” pp. 87, 86, 170, 166) of God’s wrath (16:1-21) are the perfection of God’s justice administered in order to finally balance the books: wrath for those who belong to the beast, but mercy to those who belong to the Lamb. The bowl-plagues comprehensively bring God’s judgment by wrath. All of these plagues, as those of the exodus-deliverance, proclaim a unified testimony that God the Creator is God the Redeemer who is God the Judge. 213 Hebrews 8:1-5 The point of what we are saying is this: We do have such a high priest, who sat down at the right hand of the throne of the Majesty in heaven, 2 and who serves in the sanctuary, the true tabernacle set up by the Lord, not by man. 3 Every high priest is appointed to offer both gifts and sacrifices, and so it was necessary for this one also to have something to offer. 4 If he were on earth, he would not be a priest, for there are already men who offer the gifts prescribed by the law. 5 They serve at a sanctuary that is a copy and shadow of what is in heaven. This is why Moses was warned when he was about to build the tabernacle: “See to it that you make everything according to the pattern shown you on the mountain.” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 229 Seven plague-bowels: 1. body/boils 2. sea/blood 3. rivers-springs/blood 4. sun/scorching fire (body) 5. sun/darkness 6. Euphrates river/drought and frogs 7. earth/thunder, earthquake & hail exodus plague 6 exodus plague 1 exodus plague 1 exodus plague 9 exodus plague 2 exodus plague 7 1. OT background: Rev 15 Seven plagues (15:1) –– The ten exodus plagues are clearly alluded to here, but more to the point is the covenant-promise that has the flip side of the covenant-curse: “disobey and you will be punished.” The message this sends to all people is that the books will truly be balanced in the end. This is wonderful news for God’s people who will escape the wrath of God, but spells doom to those who belong to the beast. See “seven,” pp. 86, 87. Lev 26:18 If after all this you will not listen to me, I will punish you for your sins seven times over. Lev 26:21 If you remain hostile toward me and refuse to listen to me, I will multiply your afflictions seven times over, as your sins deserve. Lev 26:23 If in spite of these things you do not accept my correction but continue to be hostile toward me, Lev 26:27 If in spite of this you still do not listen to me but continue to be hostile toward me, Sea of glass (mixed with fire) (15:2) – Ex 14 ; The sea of glass may be an allusion to the Sea basin (below) in the temple representing the heavenly Sea-basin, as well as the Song of Moses (and the song of the Lamb) (15:3): Ex 15:1ff (or Deut 32) 1 Ki 7:23 He made the Sea of cast metal, circular in shape, measuring ten cubits i from rim to rim and five cubits high. It took a line of thirty cubitsj to measure around it. 2 Ki 16:17 King Ahaz took away the side panels and removed the basins from the movable stands. He removed the Sea from the bronze bulls that supported it and set it on a stone base. Jeremiah 27:19 For this is what the LORD Almighty says about the pillars, the Sea, the movable stands and the other furnishings that are left in this city, Ex 15:4 Pharaoh’s chariots and his army he has hurled into the sea. The best of Pharaoh’s officers are drowned in the Red Sea.a Harps (15:2): harps, p. 146. Song of Moses (and the song of the Lamb) (15:3) – Ex 15:1ff (or Deut 32) – This is an allusion to the great victory song of Moses when the Lord delivered his people from Egypt at the Sea of Reeds (Ex 15:1ff; cf. Deut 32:34-43) – The words of Moses’ song are not quoted here, but only mentioned as having been sung by those were victorious over the blaspheming 666 beast and his image. Rather, John records the Song of the Lamb mostly from Ps 86:9-10: Ps 86:9-10 All the nations you have made will come and worship before you, O Lord; they will bring glory to your name. 10 For you are great and do marvelous deeds; you alone are God. Rev 15:3-4 Great and marvelous are your deeds, Lord God Almighty. Just and true are your ways, King of the ages. 4 Who will not fear you, O Lord, and bring glory to your name? For you alone are holy. i That is, about 15 feet (about 4.5 meters) j That is, about 45 feet (about 13.5 meters) a Hebrew Yam Suph; that is, Sea of Reeds; also in verse 22 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 230 All nations will come and worship before you, for your righteous acts have been revealed. The song of Lamb in Revelation captures the deliverance theme of the exodus from Egypt and applies it to the saints’ deliverance from the beast and his image (15:2). That fore-pictures the second coming of Christ as bringing the New Exodus, and rightly connects Moses and Jesus as the paramount deliverers in the history of redemption, with Moses foreshadowing Jesus the Deliverer. Important themes in this Song of the Lamb: • God is just and true (contrasted with the wicked Beasts) • God (the Lamb) is King (despite appearances of Roman oppression) • All nations (remnant of true Israel) will worship God in his holiness, glory, and name (gospel to whole world) • Righteous acts have been revealed (history or redemption revealed) Cf. Zechariah 14:9 The LORD will be king over the whole earth. On that day there will be one LORD, and his name the only name. Glory & Name of God (15:4; see v. 8) – see “glory,” p. 90; “name,” pp. 116, 122. Heaven opens (15:5; 4:1; 11:19; 19:11) – see “heaven opens,” pp. 135, 190. Tabernacle and Testimony (15:5) – Ex 25ff (Mosaic covenant-law) – The covenant-promise: God would their God and they would be his people; God’s presence would be accessible to God’s people! This fulfills the hope of human redemption, that sinners would be restored to God’s tabernacling-dwelling presence forever in Paradise. See “tabernacle of the testimony,” p. 228 and “ark of the covenant,” p. 190; see “testimony,” 79. The seven angel-messengers of God (uniquely) come out of the tabernacle here 9cf. priests on OT dressed in white linen). Cf. Heb 8:1-5. Golden bowls (of blood) (15:6-7) – Ex 24:6-8; 27:3; Num 4:14 – the bowels of blood echo the blood of forgiveness for the sins of God’s people in Exodus that was sprinkled on the altar for the forgiveness of sin and on the people to bind them to the covenant. See “blood,” pp. 89, 167, 171. See golden bowls of incense (prayer of saints) in 5:8; 8:3, p. 146. Here the bowls echo the libation bowls Moses used in the sanctuary for the altar of burnt offerings (cf. Solomon’s one hundred bowls in 2 Chron 4:8; Hos 9:4), but are used as bowls of God’s wrath on Babylon (16:1, 19). Temple fills with smoke of God’s glory (15:8; see v. 4): Isa 6:4 – The presence enters the sanctuary in Exodus (manifestationtheophany of the glory) and fulfills the covenant-promise with a provisional presence and relationship until redemption was accomplished in Messiah. The Temple of God is where he is and this is heaven itself. See “temple,” p. 190. See “glory,” p. 90. See fire, pp. 178, 168. Ex 40:34-35 Then the cloud covered the Tent of Meeting, and the glory of the LORD filled the tabernacle. 35 Moses could not enter the Tent of Meeting because the cloud had settled upon it, and the glory of the LORD filled the tabernacle. 1 Ki 8:10-11 When the priests withdrew from the Holy Place, the cloud filled the temple of the LORD. 11 And the priests could not perform their service because of the cloud, for the glory of the LORD filled his temple. Ezek 10:3-4 Now the cherubim were standing on the south side of the temple when the man went in, and a cloud filled the inner court. 4 Then the glory of the LORD rose from above the cherubim and moved to the threshold of the temple. The cloud filled the temple, and the court was full of the radiance of the glory of the LORD. Unable to enter (15:8): Ex 40:34-35; 1 Ki 8:10-11 – The holy presence of God requires his holy wrath to be satisfied. There can be no sin in his presence, thus he must purge the earth with complete judgment before his presence is fully restored. This reflects the biblical theme of “Who can stand?” in his presence (see 6:17 – “who can stand,” p. 160). 1 Sam 6:20 20 and the men of Beth Shemesh asked, “Who can stand in the presence of the Lord, this holy God? To whom will the ark go up from here?” Ps 24:3 Who may ascend the hill of the Lord? Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 231 Who may stand in his holy place? Psalm 130:3 3If you, O Lord, kept a record of sins, O Lord, who could stand? Jer 49:19 “Like a lion coming up from Jordan’s thickets to a rich pastureland, I will chase Edom from its land in an instant. Who is the chosen one I will appoint for this? Who is like me and who can challenge me? And what shepherd can stand against me?” Jer 50:44 Like a lion coming up from Jordan’s thickets to a rich pastureland, I will chase Babylon from its land in an instant. Who is the chosen one I will appoint for this? Who is like me and who can challenge me? And what shepherd can stand against me?” Mal 3:2 But who can endure the day of his coming? Who can stand when he appears? For he will be like a refiner’s fire or a launderer’s soap. Roms 14:4 Who are you to judge someone else’s servant? To his own master he stands or falls. And he will stand, for the Lord is able to make him stand. Deut 9:2 2 The people are strong and tall—Anakites! You know about them and have heard it said: “Who can stand up against the Anakites?” Job 23:13 But he stands alone, and who can oppose him? He does whatever he pleases. Psalm 76:7 7You alone are to be feared. Who can stand before you when you are angry? Rev 6:17 For the great day of their wrath has come, and who can stand?” 2. OT background: Rev 16 Beale considers ch 16 the fifth vision. The covenant curses: throughout this chapter the focus is the final outworking of God’s wrath against sin. It should be remembered that all allusions to the covenant-curses should be considered in the context of the covenant-promises that God would fulfill. The wrath of God is poured out in a sequence of seven bowls from seven angels. See “seven,” pp. 87, 86, 170, 166. The plagues on Egypt (see p. 229) represent the curse on the land of those who rebel against the Creator. He does not tolerate unholy rebellion in his creation. Thus, the angels bring the epitome of the covenant-curses on the land, that Israel would lose the land (they were freely given) if they turned from YHWH (Deut 6:10-7:11; 8:6-9:6). The land was at the heart of the promises (and children and the presence of YHWH). The land was to be purged of all idolatry and wickedness in order for the holy commonwealth to be established around the sanctuary of God’s presence. The Revelation of angelic wrath on the land epitomizes the extent of the covenant-curse and removal of the land from those who “refuse to repent” (16:9) of their idolatry (the beast, 16:2) and the murders of God’s people (16:6). The imagery of the voice and the judgments proceeding from the temple of God in heaven portrays the expansion of the purifying-purging kingdom of God into the paganized world of Babylon. The Paradise of God will consume the entire creation, but there must first be a complete purging of all that is imperfect and sinful in it. This brings to a peak the creation-redemption theology of biblical theology; the love God has for his creation has endured to the end; he has fulfilled his promises to the Patriarchs that they would have a land, a people, and his presence. He has made a people for himself and will return them to the Garden of his paradise in the new creation of his New Jerusalem. This last painful stage in that rebirth is the groaning of creation until it is liberated from its bondage to Babylon’s corruption. See “groaning “in the Bible. The sorrows and groaning are swiftly coming to an end! Jer 51:52 (NIV) “But days are coming,” declares the Lord, “when I will punish her idols, and throughout her land the wounded will groan.” Jer 4:31 I hear a cry as of a woman in labor, a groan as of one bearing her first child— the cry of the Daughter of Zion gasping for breath, stretching out her hands and saying, “Alas! I am fainting; my life is given over to murderers.” Acts 7:34 I have indeed seen the oppression of my people in Egypt. I have heard their groaning and have come down to set them free. Now come, I will send you back to Egypt. Rom 8:22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. Rom 8:23 Not only so, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for our adoption as sons, the redemption of our bodies. 2 Cor 5:2 Meanwhile we groan, longing to be clothed with our heavenly dwelling, Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 232 2 Cor 5:4 For while we are in this tent, we groan and are burdened, because we do not wish to be unclothed but to be clothed with our heavenly dwelling, so that what is mortal may be swallowed up by life. Pour out wrath (16:1) – see a more common image “kindled” wrath – The judgment of God is certain. See “wrath,” p. 160. See other bowls pp. 146, 228. Isa 42:25 So he poured out on them his burning anger, the violence of war. It enveloped them in flames, yet they did not understand; it consumed them, but they did not take it to heart. Jer 7:20 ‘Therefore this is what the Sovereign Lord says: My anger and my wrath will be poured out on this place, on man and beast, on the trees of the field and on the fruit of the ground, and it will burn and not be quenched. Jer 42:18 This is what the Lord Almighty, the God of Israel, says: ‘As my anger and wrath have been poured out on those who lived in Jerusalem, so will my wrath be poured out on you when you go to Egypt. You will be an object of cursing and horror, of condemnation and reproach; you will never see this place again.’ Jer 44:6 Therefore, my fierce anger was poured out; it raged against the towns of Judah and the streets of Jerusalem and made them the desolate ruins they are today. Lam 4:11 The Lord has given full vent to his wrath; he has poured out his fierce anger. He kindled a fire in Zion that consumed her foundations. Nah 1:6 Who can withstand his indignation? Who can endure his fierce anger? His wrath is poured out like fire; the rocks are shattered before him. Sores (16:2) – Sores correspond to the judgment of the sixth plague before the Exodus deliverance. The judgment of God is certain. Afflictions to the body are particularly grievous and represent the curse on the very life and progeny of those who oppose the Living God. Ex 9:9-11 It will become fine dust over the whole land of Egypt, and festering boils will break out on men and animals throughout the land. 10 So they took soot from a furnace and stood before Pharaoh. Moses tossed it into the air, and festering boils broke out on men and animals. 11 The magicians could not stand before Moses because of the boils that were on them and on all the Egyptians. Deut 28:35 The Lord will afflict your knees and legs with painful boils that cannot be cured, spreading from the soles of your feet to the top of your head. Water --> blood (16:3-4) – Blood corresponds with the judgment of the first exodus plague. This is judgment on Egypt for rebelling against God and especially for shedding blood (of God’s people? See v. 6, “blood of the saints”). See “blood of life,” p. 125. See “blood,” pp. 89, 167, 171. Ex 7:20 Moses and Aaron did just as the Lord had commanded. He raised his staff in the presence of Pharaoh and his officials and struck the water of the Nile, and all the water was changed into blood. Gen 4:10 The Lord said, “What have you done? Listen! Your brother’s blood cries out to me from the ground. Num 35:33 Do not pollute the land where you are. Bloodshed pollutes the land, and atonement cannot be made for the land on which blood has been shed, except by the blood of the one who shed it. Matt23:35 And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar. Blood of saints (16:6) – See “blood,” pp. 89, 167, 171. The blood judgment is given in the context of condemning the bloodshed from God’s people. Rev 17:6 I saw that the woman was drunk with the blood of the saints, the blood of those who bore testimony to Jesus. When I saw her, I was greatly astonished. Rev 18:24 In her was found the blood of prophets and of the saints, and of all who have been killed on the earth.” Rev 19:2 for true and just are his judgments. He has condemned the great prostitute Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 233 who corrupted the earth by her adulteries. He has avenged on her the blood of his servants.” Rev 19:13 He is dressed in a robe dipped in blood, and his name is the Word of God. Scorch by sun (16:8) – see “fire,” 168; ”sun,” p. 103 – God has control over even the sun, as Creator and Judge. Same with “darkness” below. Sun Ps 121:6 the sun will not harm you by day, nor the moon by night. Deut 28:22 The Lord will strike you with wasting disease, with fever and inflammation, with scorching heat and drought, with blight and mildew, which will plague you until you perish. Cf. Exodus 13:21By day the Lord went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night. Darkness (16:10) – Darkness corresponds with the judgment of the three day ninth plague before the Exodus deliverance (but Israel had light). See “darkness,” Rev 8:12, p. 155, 171. Darkness in the OT is a major motif (some 130x), and it particularly contrasts with the light of God and his truth. See Mtt 25:30. Ex 10:21Then the LORD said to Moses, “Stretch out your hand toward the sky so that darkness will spread over Egypt—darkness that can be felt.” Deut 28:28-29 The LORD will afflict you with madness, blindness and confusion of mind. 29 At midday you will grope about like a blind man in the dark. You will be unsuccessful in everything you do; day after day you will be oppressed and robbed, with no one to rescue you. Prov 4:19 But the way of the wicked is like deep darkness; they do not know what makes them stumble. Ps 107:14 He brought them out of darkness and the deepest gloom and broke away their chains. Ps 82:5 They know nothing, they understand nothing. They walk about in darkness; all the foundations of the earth are shaken. Curse God (16:11) – there is probably no worse sin against God than this. Is it the “blasphemy of Spirit”? Lev 24:15 Say to the Israelites: ‘If anyone curses his God, he will be held responsible; 1 Ki 21:10 But seat two scoundrels opposite him and have them testify that he has cursed both God and the king. Then take him out and stone him to death.” Job 2:9 His wife said to him, “Are you still holding on to your integrity? Curse God and die!” Rev 16:11 and cursed the God of heaven because of their pains and their sores, but they refused to repent of what they had done. Rev 16:21 From the sky huge hailstones of about a hundred pounds each fell upon men. And they cursed God on account of the plague of hail, because the plague was so terrible. Rev 22:3 No longer will there be any curse. The throne of God and of the Lamb will be in the city, and his servants will serve him. Euphrates (16:12; 9:14) – Gen 15:18; Deut 1:7; dry up: Isa 11:15 – The Euphrates represents the boundary of Israel, and in this case where it dries up it represents the judgment of God on God’s enemies, as when the Red Sea parted and the Jordon stopped flowing, and when the prophets proclaimed droughts on the land as part of the covenant-curse for sin. God’s complete control over nature is pictured, since he is the Creator now bringing final judgment. The Euphrates is mentioned some 36x in the Bible. In 539 BC the Persians diverted the River and entered the city of Babylon on dry ground. Gen 15:18 On that day the LORD made a covenant with Abram and said, “To your descendants I give this land, from the river of Egypt to the great river, the Euphrates— Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 234 Deut 1:7 Break camp and advance into the hill country of the Amorites; go to all the neighboring peoples in the Arabah, in the mountains, in the western foothills, in the Negev and along the coast, to the land of the Canaanites and to Lebanon, as far as the great river, the Euphrates. Frogs (16:13-14) – Ex 8:1-4; Lev 11:10 (unclean) – Frogs correspond with the judgment of the second plague before the exodus deliverance. Frogs were conjured by the Egyptian magicians, but here the beast, three evil spirits(demons), and the dragon produce frogs(?) that perform miracles to deceive the world. Great Day of the Lord (16:14) – many OT/NT texts speak of a coming Day of the Lord; it is a day of judgment on the enemies of God and a day of deliverance for God’s people. The nations will be gathered for judgment on that great and momentous final day. Such a judgment will bring the culmination of the redemption purposes of God, and his creation will be purged and purified of all that contaminates it. Joel 3:2 I will gather all nations and bring them down to the Valley of Jehoshaphat. There I will enter into judgment against them concerning my inheritance, my people Israel, for they scattered my people among the nations and divided up my land. Zeph 3:8 Therefore wait for me,” declares the LORD, “for the day I will stand up to testify. I have decided to assemble the nations, to gather the kingdoms and to pour out my wrath on them— all my fierce anger. The whole world will be consumed by the fire of my jealous anger. Isa 43:9 All the nations gather together and the peoples assemble. Which of them foretold this and proclaimed to us the former things? Let them bring in their witnesses to prove they were right, so that others may hear and say, “It is true.” Amos 5:18-20 Woe to you who long for the day of the LORD! Why do you long for the day of the LORD? That day will be darkness, not light. It will be as though a man fled from a lion only to meet a bear, as though he entered his house and rested his hand on the wall only to have a snake bite him. Will not the day of the LORD be darkness, not light— pitch-dark, without a ray of brightness? Like a thief He comes (16:15; 3:3[p. 124]) – Third “blessed”(see p. 85) is for those who stay awake and are wearing (clean) clothes (see white clothes, pp. 124, 164): the righteous are clothed in his righteousness. Compare the parable of the virgins who stay awake with their lamps: the moral is be ready for his return! See Sardis and Laodicea (ch 3) who were told to wait and be patient and clothed for his return. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 235 Mtt 25:1-13 At that time the kingdom of heaven will be like ten virgins who took their lamps and went out to meet the bridegroom. 2 Five of them were foolish and five were wise. 3 The foolish ones took their lamps but did not take any oil with them. 4 The wise, however, took oil in jars along with their lamps. 5 The bridegroom was a long time in coming, and they all became drowsy and fell asleep. 6 “At midnight the cry rang out: ‘Here’s the bridegroom! Come out to meet him!’ 7 “Then all the virgins woke up and trimmed their lamps. 8 The foolish ones said to the wise, ‘Give us some of your oil; our lamps are going out.’ 9 “ ‘No,’ they replied, ‘there may not be enough for both us and you. Instead, go to those who sell oil and buy some for yourselves.’ 10 “But while they were on their way to buy the oil, the bridegroom arrived. The virgins who were ready went in with him to the wedding banquet. And the door was shut. 11 “Later the others also came. ‘Sir! Sir!’ they said. ‘Open the door for us!’ 12 “But he replied, ‘I tell you the truth, I don’t know you.’ 13 “Therefore keep watch, because you do not know the day or the hour. Imminent return Job 24:14 When daylight is gone, the murderer rises up and kills the poor and needy; in the night he steals forth like a thief. 1 Thess 5:2 for you know very well that the day of the Lord will come like a thief in the night. 1 Thess 5:4 But you, brothers, are not in darkness so that this day should surprise you like a thief. 2 Peter 3:10 But the day of the Lord will come like a thief. The heavens will disappear with a roar; the elements will be destroyed by fire, and the earth and everything in it will be laid bare. a Rev 3:3 Remember, therefore, what you have received and heard; obey it, and repent. But if you do not wake up, I will come like a thief, and you will not know at what time I will come to you. Rev 16:15 “Behold, I come like a thief! Blessed is he who stays awake and keeps his clothes with him, so that he may not go naked and be shamefully exposed.” Armageddon (16:16) – Jud 5:19 – possibly “Har Mageddon” () (mountain of Megiddo) possibly Mount Megiddo (right), but no such geographical place-name is known. Some suggest that it is Jerusalem. Probably figurative of the Last Battle, since it was the place of several major OT battles. The spiritual battle is in part played out in the visible world, and in this case the picture is the hopeless position of those aligned against God, and the certain victory for those of God’s kingdom. This battle is introduced in the context of Jesus proclaiming “Behold, I come like a thief!” (16:15; cf. Lk 12:39; Lk 12:37). He will have victory over all the demons arrayed against God. Once the seventh bowl is poured out, God himself proclaims “It is done” (16:17; see also 21:6 where Jesus says the same) (judgment/wrath against sinners) as similarly Jesus had said on the cross, “It is finished” (wrath/judgment against sin). This proclamation precipitates the very end. Voice from throne: “It is done[finished]” (16:17) – see “throne,” pp. 131, 138. Though the two similar texts below are different in the Greek, they convey a finality to God’s works of judgment and redemption: in the case of Christ’s death and dying words “It is finished”, both judgment and redemption are realized; in the case of the voice from the throne in Rev 16, “It is done,” the works of God’s judgment are coming to a finale and a close. John 19:30 Ἰησοῦς εἶπεν· τετέλεσται Rev 16:17 ἀπὸ τοῦ θρόνου λέγουσα· γέγονεν. Thunder, lightning, and earthquake (16:18) – see “thunder,” p. 138, “earthquake,” 6:12, p. 155, “waters,” p. 100 – when the seventh angel pours out his bowl, stormy lightning and thunder introduce the final judgment. This follows a loud voice that comes out of the temple saying, “It is done.” That the voice of God proclaims the end has profound significance (16:17). God spoke the universe into being, and now speaks his final words of judgment and redemption. City(ies) fell (16:19) – The victory of God is certain. The conquest of the world in rebellion against God will be accomplished. The restored kingdom will extend to all the earth. The Promised land will be realized when Babylon is razed. Josh 6:20 When the trumpets sounded, the people shouted, and at the sound of the trumpet, when the people gave a loud shout, the wall collapsed; so every man charged straight in, and they took the city. Jer 51:44 I will punish Bel in Babylon and make him spew out what he has swallowed. The nations will no longer stream to him. a Some manuscripts be burned up Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 236 And the wall of Babylon will fall. Ez 38:19 In my zeal and fiery wrath I declare that at that time there shall be a great earthquake in the land of Israel. God remembers (16:19; 18:5) – the promises of God to remember Israel included the promise to remember sin and rebellion, as well as their obedience. The theme of remembrance is connected closely with God’s repeated commands to Israel to remember (believe, love, obey, worship) him and his word and law. Deut 8:2 Remember how the Lord your God led you all the way in the desert these forty years, to humble you and to test you in order to know what was in your heart, whether or not you would keep his commands. Deut 8:18 But remember the Lord your God, for it is he who gives you the ability to produce wealth, and so confirms his covenant, which he swore to your forefathers, as it is today. Deut 9:7 Remember this and never forget how you provoked the Lord your God to anger in the desert. From the day you left Egypt until you arrived here, you have been rebellious against the Lord. Isaiah 46:9 Remember the former things, those of long ago; I am God, and there is no other; I am God, and there is none like me. Psalm 105:5 Remember the wonders he has done, his miracles, and the judgments he pronounced, Deut 9:27 Remember your servants Abraham, Isaac and Jacob. Overlook the stubbornness of this people, their wickedness and their sin. 1 Chron 16:15 He remembers his covenant forever, the word he commanded, for a thousand generations, Ps 25:6-7 Remember, O Lord, your great mercy and love, for they are from of old. 7 Remember not the sins of my youth and my rebellious ways; according to your love remember me, for you are good, O Lord. Babylon (the Great) (16:19) – see “Babylon,” p. 189. Figurative. Every island flees (16:20) – the extent of God’s judgment is complete and universal, there is no escape. There is, however, comfort for the people of God, for God is vindicating them. Ps 46:2 Therefore we will not fear, though the earth give way and the mountains fall into the heart of the sea, Isa 54:10 Though the mountains be shaken and the hills be removed, yet my unfailing love for you will not be shaken nor my covenant of peace be removed,” says the LORD, who has compassion on you. Jer 4:24 I looked at the mountains, and they were quaking; all the hills were swaying. Ezek 38:20 The fish of the sea, the birds of the air, the beasts of the field, every creature that moves along the ground, and all the people on the face of the earth will tremble at my presence. The mountains will be overturned, the cliffs will crumble and every wall will fall to the ground. Huge [100 lbs] hailstones (16:21) – Alludes to the seventh exodus plague. See “hail” in Rev 8:7. Josh 10:11 As they fled before Israel on the road down from Beth Horon to Azekah, the Lord hurled large hailstones down on them from the sky, and more of them died from the hailstones than were killed by the swords of the Israelites. Ezek 13:13 Therefore this is what the Sovereign Lord says: In my wrath I will unleash a violent wind, and in my anger hailstones and torrents of rain will fall with destructive fury. Ezek 38:22 I will execute judgment upon him with plague and bloodshed; I will pour down torrents of rain, hailstones and burning sulfur on him and on his troops and on the many nations with him. End of the second vision. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 237 U. Revelation 17 – vision three begins 4. The Third Vision (17:1-21:8): The End a. Babylon Destroyed (17:1-19:5) (1) The Woman on the Beast (17:1-18) Beal considers the fourth vision, and 17:1-19:10 the fifth interlude. The imagery of this chapter is very difficult to identify, while also being quite plain in meaning (significance). If that sounds paradoxical, it is as Wilcock suggests “one of the plainest and one of the most obscure parts of the whole book.”214 Any specific and “literal” identifications of the symbols (e.g., the city of Babylon[the Harlot] and the ten kings) may be impossible, but the significance of the symbolism is unmistakable. The harlot figure who sits on many waters may echo a contrast with the previous exalted picture of the “son of man” “seated on the cloud” (14:14). Since the harlot is related to the Antichrist, clearly she is a picture of the Antichrist’s war against the Lamb of God. The world’s godless opposition to God derives it strength from the “scarlet beast” (17:3) (Antichrist from the Abyss, p. 209), yet it is only a limited strength, for John is shown in this vision that the harlot and the beast are a divided strength (17:12-17), and thus they will fall. This is intended as a dire warning to those who serve the beast and have his mark that judgment is certain to come. For the believer, it is meant to be encouragement that the end of their oppression from the godless is also certain. They will be delivered by the Lamb, as will be illustrated in Rev 18 when Babylon the great falls and in Rev 19 the great multitude sings praise to God for Babylon’s judgment and their own salvation. 1. OT background: Rev 17 Pagan city as harlot (17:1) – Harlot: identifying the harlot on the beast is not easy despite the fact that John says that she represents the “great city that rules over the kings of the earth” (17:18). This city is called “Babylon the Great” (17:5); Whether this is a particular city or not is the question. According to 17:18, she is the “great city that rules over the kings of the earth.” Possibilities include Babylon, Sodom, Rome, Jerusalem, the apostate church? See “Babylon,” pp. 189, 220, 245. Isa 23:15 At that time Tyre will be forgotten for seventy years, the span of a king’s life. But at the end of these seventy years, it will happen to Tyre as in the song of the prostitute: Isa 23:17 At the end of seventy years, the Lord will deal with Tyre. She will return to her hire as a prostitute and will ply her trade with all the kingdoms on the face of the earth. Nah3:4 all because of the wanton lust of a harlot, alluring, the mistress of sorceries, who enslaved nations by her prostitution and peoples by her witchcraft. The harlot described by John: • Great prostitute (17:1a) – Babylon represents the source of earth’s many apostasies. • Sits on many waters (17:1b) – many waters are the many peoples and nations (17:15). • Committed adultery with kings and inhabitants of the earth (17:2) – led the nations into idolatry and apostasy. • Sits on a scarlet beast with seven heads/seven hills215 (“seven,” pp. 86, 87” and ten horns (p. 196) (from the Abyss, the blaspheming Antichrist, p. see “beasts,” fn. 190 and pp. 192, 209) (17:3) – the ten horns are ten kings who war against the Lamb (17:12).216 • Dressed in purple, scarlet, gold, gems, pearls (17:4a) – royal imagery that suggests Rome. • Held a golden cup full of abominations in her hand (17:4b) – idolatries. • Title on forehead: “Babylon the great, mother of prostitutes” (17:5) – the godless world. • Drunk with the blood of the saints of Jesus (17:6) – the godless world is the persecutor of the church (in both OT and NT times). 214 Wilcock, Revelation, p. 151. See his interesting attempt to resolve the interpretive difficulties of the symbolism in Revelation in which he says John gives equivalents not explanations, pp. 151-157. 215 “Seven heads” = seven kings who some suggest correlate with the Roman emperors from Augustus to Titus or to 1. Egypt 2. Assyria 3. Babylon 4. Persia 5. Greece 6. Rome 7. Broken Rome 8. Beast (Antichrist?) “going to his destruction” (17:11). Some suggest that the seven hills (17:9) reflect that ancient Rome was built on seven hills. 216 See Wilcock’s discussion of the symbolism here, in which he suggests the heads and hills represent the idea of “The Head, The Mountain, The King, all with a devilish or worldly colouring” (Revelation, p. 157). Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 238 • • • Hated, ruined, devoured, and burned by the beast and ten horns (17:16-17) – Satan divided against himself will fall (cf. Mk 3:23-26). The great city that rules over the kings of the earth (17:18) – “Satanic ideology of godlessness governs the powers of this world.”217 She will be replaced by the Bride of the Lamb (Rev 21) – the church triumphant. Israel as harlot (17:1)—Ezek 16, 23 – Israel is not pictured here, but certainly all the many OT texts that describe apostate, idolatrous Israel as a harlot would come to mind to Jewish readers (Isa 26:6-18; 57::3; 2 Ki 9:22 Nah 3:4; ). The contrast John conveys in this revelation is that between the harlot-world (damned) and the bride of the Lamb (redeemed). Francis Schaeffer discusses “spiritual adultery” as a way of understanding idolatry among God’s people both in ancient times and today.218 Two chapters of Ezekiel (16, 23) employ extended imagery of Israel as a harlot. Similarly, Isaiah and Jeremiah use the same motif: Isa 1:21 See how the faithful city has become a harlot! She once was full of justice; righteousness used to dwell in her— but now murderers! Jer 2:20 “Long ago you broke off your yoke and tore off your bonds; you said, ‘I will not serve you!’ Indeed, on every high hill and under every spreading tree you lay down as a prostitute. 217 Wilcock, Revelation, p. 166. Schaeffer, “Adultery and Apostasy – The Bride and Bridegroom Theme,” in The Church Before the Watching World, pp. 133-149 in the Complete Works of Francis A. Schaeffer, Crossway Books, vol 4. See also Beale, We Become What We Worship. 218 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 239 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2014, p. 240 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 241 By many waters (17:1) – the city is like ancient Babylon (in Jer 51 and Ps 137) surrounded by waters (Euphrates went through the city and many canals), while being in the desert. In the Revelation, it probably pictures the Roman empire that covered “many waters.” Water in this case is the domain over which the harlot has some influence in the world, and it contrasts with the positive imagery of water as it relates to God himself elsewhere (see “water,” 100): i.e., Rev 17:15 explains what the “waters” refers to: “peoples, multitudes, nations, and languages.” Jer 51:13 You who live by many waters and are rich in treasures, your end has come, the time for you to be cut off. Cf. Ps 137:1 By the rivers of Babylon we sat and wept when we remembered Zion. Drunk on wine of adultery – See p. 220; Rev 14:8; 17:2; 18:3 Blasphemous names (17:3) – see Rev 13, p. 210. Roman rulers? Gold cup (17:2, 4) – royal imagery (woman in gold, purple, scarlet, precious stones and pearls) connected with adulterous idolatry. Idolatry is the complete loss of control and proper decorum of life lived before God. Thus, the juxtaposition of royal imagery and drunkenness to describe idolatry is powerful as it leads into madness. The woman sat on a scarlet beast (the beast from the sea in 13:1) covered with blasphemous names. Jer 51:7 Babylon was a gold cup in the LORD’s hand; she made the whole earth drunk. The nations drank her wine; therefore they have now gone mad. Mystery (17:5; 1:20; 10:7) – The third mystery unveiled in the Revelation. Here the mystery is that the woman is Babylon the Great who prostitutes the people in idolatries and abominations. See “mystery,” 1:20; 19:7, pp. 107, 179. Babylon (17:5) – see 16:19; 18: 1-3 and “Babylon,” pp. 189, 220, 245; the origin of mankind is in Mesopotamia: Abraham was called out of the land of Chaldees from Ur. Westward movement away from. The entire history of Israel is interwoven with that of Mesopotamia/Babylon. The exile to Babylon resulted from Israel’s idolatry. Here Babylon is represented as the source of idolatry (mother of prostitutes; see cult-prostitution in Mesopotamia). [notes from 14:8 – Babylon fell in 689 BC and 539 BC as Isaiah prophesied. This is sure proof that the words of the Revelation will also be fulfilled that the enemies of God will fall. Babylon represented all that stood in opposition to God. Remember the central role of Mesopotamia/Babylon in biblical history. “Babylon the Great” (Dan 4:30).] Tower of Babel: Gen 11; may serve as background to these allusions to Babylon, being the epitome of human folly in seeking to surpass God. Later city of Babylon: Jer 50-51 – under God’s judgment for its treatment of God’s people. Shed blood of saints (17:6) – as ancient Babylon persecuted the people of God, the godless world (esp. bloodthirsty Rome) was persecuting the church of Christ. See “blood,” pp. 89, 167, 171. See Babylon, pp. 189, 220, 245. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 242 Jer 51:35 May the violence done to our flesh be upon Babylon,” say the inhabitants of Zion. “May our blood be on those who live in Babylonia,” says Jerusalem. Jer 51:49 Babylon must fall because of Israel’s slain, just as the slain in all the earth have fallen because of Babylon. j Seven heads (17:3,7): four beasts of Dan 7 have seven heads. See “seven,” pp. 87, 86. Ten horns (17:3, 7, 16): this beast is the one from the Abyss, the blaspheming Antichrist beast which has ten horns. See “ten horns,” p. 196. See “beasts,” pp. 192, 209. According to 17:16, the beast will “hate the prostitute” and bring her to ruin. Seven hills (mountains, pp. 157, 157) (17:9; 6:14) – mountains correlate with the other imagery here to convey the (limited) power and might of kings and nations against God. Importantly in this context, Rome was built on seven hills (Capitoline, Aventine, Caelian, Esquiline, Quirinal, Viminal, Palantine). Here the seven hills are associated with seven heads and seven kings (pagan political power) Various schemes have been proposed identifying the kings, and each proposal depends upon the dating of the Revelation. See “mountains,” p. 157. See “seven,” pp. 87, 86. See “high mountain” in 21:10 as it relates to the New Jerusalem. Jer 51:25 “I am against you, O destroying mountain, you who destroy the whole earth,” declares the Lord. “I will stretch out my hand against you, roll you off the cliffs, and make you a burned-out mountain. Seven kings (17:10): combines Isa 52:4 with four kings of Dan 2, 7. The epitome (apogee) of pagan political power. See “seven,” pp. 87, 86. Isa 52:4 For this is what the Sovereign Lord says: “At first my people went down to Egypt to live; lately, Assyria has oppressed them. Ten (horns) kings (17:12, 3, 7) – the successors to Alexander the Great? Rome? Dan 7:23-25 “He gave me this explanation: ‘The fourth beast is a fourth kingdom that will appear on earth. It will be different from all the other kingdoms and will devour the whole earth, trampling it down and crushing it. 24 The ten horns are ten kings who will come from this kingdom. After them another king will arise, different from the earlier ones; he will subdue three kings. 25 He will speak against the Most High and j Or done to us and to our children Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 243 oppress his saints and try to change the set times and the laws. The saints will be handed over to him for a time, times and half a time.a Lord of lords & King of kings (17:14; 19:16) – A contrast with the pagan powers represented in the sequences of seven and ten kings. The entire OT promises and prophecies of the Messiah had the kingly component at its epicenter. The Messiah would be a king of royal human descent but more importantly would be the King of all kings because he was of divine descent. The Messiah is both God of gods and King of kings, thus his reign is forever and ever. The kings of the earth (10:14) make war against the Lamb who is the Lord of lords, but they will be defeated. Isa 9:6-7 For to us a child is born, to us a son is given, and the government will be on his shoulders. And he will be called Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace. 7 Of the increase of his government and peace there will be no end. He will reign on David’s throne and over his kingdom, establishing and upholding it with justice and righteousness from that time on and forever. The zeal of the LORD Almighty will accomplish this. Kings in the A.N.E. were sometimes referred to as “king of kings,” and this makes the expression in the Bible potently contrary to the false claims of either men or gods to be the king of kings, for only God is such: Ezek 26:7 “For this is what the Sovereign Lord says: From the north I am going to bring against Tyre Nebuchadnezzar a king of Babylon, king of kings, with horses and chariots, with horsemen and a great army. Deut 10:17 For the Lord your God is God of gods and Lord of lords, the great God, mighty and awesome, who shows no partiality and accepts no bribes. Dan 2:37 You, O king, are the king of kings. The God of heaven has given you dominion and power and might and glory; Dan 2:47 The king said to Daniel, “Surely your God is the God of gods and the Lord of kings and a revealer of mysteries, for you were able to reveal this mystery.” Psalm 136:2-3 Give thanks to the God of gods. His love endures forever. 3 Give thanks to the Lord of lords: His love endures forever. Ezra 7:12 Artaxerxes, king of kings, To Ezra the priest, a teacher of the Law of the God of heaven: Greetings. 1 Tim 6:15 which God will bring about in his own time—God, the blessed and only Ruler, the King of kings and Lord of lords, Rev 17:14 They will make war against the Lamb, but the Lamb will overcome them because he is Lord of lords and King of kings—and with him will be his called, chosen and faithful followers.” Rev 19:16 On his robe and on his thigh he has this name written: KING OF KINGS AND LORD OF LORDS. God’s words fulfilled (17:17) – The OT prophets, beginning especially with Moses, were God’s spokesmen and the vehicles of divine revelation. They spoke the words of God and as they were inscripturated these became canon. The significance of God speaking cannot be overstressed, since it brings us back to the Logos of God creating the universe. Every book of the OT that has expressions related to God speaking (He spoke, thus says the Lord, the word of the Lord came, etc.) can be structured in relation to this motif. There are so many thousands examples in the Bible of these expressions, we can only list some of the texts that mention directly the “word of God.” When God speaks, the peak of the discourse is often seen. Of course whenever God speaks, things happen! See “word of God,” pp. 79, 83, 88, 129, 179, 203, 260, 243. Judg 13:12 So Manoah asked him, “When your words are fulfilled, what is to be the rule for the boy’s life and work?” 1 Ki 2:27 So Solomon removed Abiathar from the priesthood of the Lord, fulfilling the word the Lord had spoken at Shiloh about the house of Eli. 1 Ki 12:15 So the king did not listen to the people, for this turn of events was from the Lord, to fulfill the word the Lord had spoken to Jeroboam son of Nebat through Ahijah the Shilonite. 2 Ki 15:12 So the word of the Lord spoken to Jehu was fulfilled: “Your descendants will sit on the throne of Israel to the fourth generation.” a Or for a year, two years and half a year a Hebrew Nebuchadrezzar, of which Nebuchadnezzar is a variant; here and often in Ezekiel and Jeremiah Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 244 2 Chron 10:15 So the king did not listen to the people, for this turn of events was from God, to fulfill the word the Lord had spoken to Jeroboam son of Nebat through Ahijah the Shilonite. 2 Chron 36:21 The land enjoyed its sabbath rests; all the time of its desolation it rested, until the seventy years were completed in fulfillment of the word of the Lord spoken by Jeremiah. 2 Chron 36:22 In the first year of Cyrus king of Persia, in order to fulfill the word of the Lord spoken by Jeremiah, the Lord moved the heart of Cyrus king of Persia to make a proclamation throughout his realm and to put it in writing: Ezra 1:1 In the first year of Cyrus king of Persia, in order to fulfill the word of the Lord spoken by Jeremiah, the Lord moved the heart of Cyrus king of Persia to make a proclamation throughout his realm and to put it in writing: Isa 44:26 who carries out the words of his servants and fulfills the predictions of his messengers, who says of Jerusalem, ‘It shall be inhabited,’ of the towns of Judah, ‘They shall be built,’ and of their ruins, ‘I will restore them,’ Jer 1:12 The Lord said to me, “You have seen correctly, for I am watching to see that my word is fulfilled.” Jer 17:15 They keep saying to me, “Where is the word of the Lord? Let it now be fulfilled!” Jer 28:6 He said, “Amen! May the Lord do so! May the Lord fulfill the words you have prophesied by bringing the articles of the Lord’s house and all the exiles back to this place from Babylon. Jer 39:16 “Go and tell Ebed-Melech the Cushite, ‘This is what the Lord Almighty, the God of Israel, says: I am about to fulfill my words against this city through disaster, not prosperity. At that time they will be fulfilled before your eyes. Lam 2:17 The Lord has done what he planned; he has fulfilled his word, which he decreed long ago. He has overthrown you without pity, he has let the enemy gloat over you, he has exalted the horn of your foes. Ezek 12:28 “Therefore say to them, ‘This is what the Sovereign Lord says: None of my words will be delayed any longer; whatever I say will be fulfilled, declares the Sovereign Lord.’ ” Ezek 13:6 Their visions are false and their divinations a lie. They say, “The Lord declares,” when the Lord has not sent them; yet they expect their words to be fulfilled. Dan 9:12 You have fulfilled the words spoken against us and against our rulers by bringing upon us great disaster. Under the whole heaven nothing has ever been done like what has been done to Jerusalem. John 12:38 This was to fulfill the word of Isaiah the prophet: “Lord, who has believed our message and to whom has the arm of the Lord been revealed?” John 18:9 This happened so that the words he had spoken would be fulfilled: “I have not lost one of those you gave me.” John 18:32 This happened so that the words Jesus had spoken indicating the kind of death he was going to die would be fulfilled. Acts 13:27 The people of Jerusalem and their rulers did not recognize Jesus, yet in condemning him they fulfilled the words of the prophets that are read every Sabbath. Rev 10:7 But in the days when the seventh angel is about to sound his trumpet, the mystery of God will be accomplished, just as he announced to his servants the prophets.” Rev 17:17 For God has put it into their hearts to accomplish his purpose by agreeing to give the beast their power to rule, until God’s words are fulfilled. V. Revelation 18 (2) The Judgment of Babylon (18:1-19:5) John is shown another angel from heaven “with great authority” who reflects the glory of God with his splendor over the earth (18:1), reminiscent of the light of God’s glory seen throughout the Bible (Ex 34:29-35; Ps 104:2; Ezek 43:1-5; cf. 1 Tim 6:16). Indeed, only God has glory and contact with him produces a reflected glory in his creatures. The presence of God theme is paramount here, for the glory of God is coming, and his people will be restored to his glorious presence forever. This light of the this angel is another sign that God’s kingdom is coming, and the kingdom of darkness will be vanquished! Job 40:10 Then adorn yourself with glory and splendor, and clothe yourself in honor and majesty. Ps 29:2 Ascribe to the LORD the glory due his name; worship the LORD in the splendor of his holiness. Ps 71:8 My mouth is filled with your praise, declaring your splendor all day long. Ps 96:9 Worship the LORD in the splendor of his holiness; tremble before him, all the earth. Lk 9:31 appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. 2 Thess 2:8 And then the lawless one will be revealed, whom the Lord Jesus will overthrow with the breath of his mouth and destroy by the splendor of his coming. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 245 Believers can all take comfort and courage from this revelation of the fall of Babylon. In the voice of the OT prophets, John records the words of the angel’s proclamation that the great enemies of God are fallen. Importantly, as it relates to the entire history of redemption, it is the Lamb of God that conquers Babylon as he conquers the Beasts and their hosts. Final justice is coming, the books will “be balanced” forever. The crimes/sins of Babylon: see cities (p. 186) and Babylon (pp. 189, 220, 245) as representative of all the nations in rebellion against God: • Babylon (and Edom, Nineveh) is a haunt for demons and evil spirits (18:2). • Babylon (and Tyre) led the nations astray into spiritual adultery (idolatry) (18:3). • Babylon (Nineveh) selfishly relished her own glory and luxury (18:7a). • Babylon proudly boasts of high position (18:7b). • Babylon (and Tyre) dressed in precious materials and jewels, while persecuting God’s people and prophets (18:1620, 24). • Babylon (Nineveh) cast a “magic spell” (sorcery?) over the nations (18:23c). • Babylon killed the prophets and saints of God (18:24). 1. OT background: Rev 18 Babylon is the central OT motif in chapter 18, and entirely negative in its contrasts with its origin as the location of Eden. (right)Babylon219 Babylonia: the site of the garden of Eden in the lower SW Mesopotamian region, on the Euphrates and Tigris Rivers (Babylon: modern Hillah on the Euphrates, long. c. 440 30' E, and lat. c. 320 50' N). Modern S. Iraq. Called Shinar in OT (Ge 10:10;11:2; 14:1;14:9; Isa 11:11; Jos 7:21), and also “the land of the Chaldeans” (Jer 24:5; Ezek 12:13). Ancient Semitic Akkad/Akkadians (Gen 10:10) and S. Sumerians, closely associated with Babylonia. 220 Some believe Babylon to be the oldest city in the world. It is the presumed site of the tower of Babel (Gen 11:19). Sargon of Akkad destroyed Babylon’s oldest settlement (from before 3,000). In 539 BC, the army of Cyrus the Great of Persia diverted the Euphrates river upstream from Babylon, allowing his army to pass under the walls of the city and take it by surprise. Eden in the Bible Gen 2:8 Now the Lord God had planted a garden in the east, in Eden; and there he put the man he had formed. Gen 2:10 A river watering the garden flowed from Eden; from there it was separated into four headwaters. Gen 2:15 The Lord God took the man and put him in the Garden of Eden to work it and take care of it. Gen 3:23 So the Lord God banished him from the Garden of Eden to work the ground from which he had been taken. Gen 3:24 After he drove the man out, he placed on the east side of the Garden of Eden cherubim and a flaming sword flashing back and forth to guard the way to the tree of life. Gen 4:16 So Cain went out from the Lord’s presence and lived in the land of Nod, east of Eden. 2 Ki 19:12 Did the gods of the nations that were destroyed by my forefathers deliver them: the gods of Gozan, Haran, Rezeph and the people of Eden who were in Tel Assar? 2 Chron 29:12 Then these Levites set to work: from the Kohathites, Mahath son of Amasai and Joel son of Azariah; from the Merarites, Kish son of Abdi and Azariah son of Jehallelel; from the Gershonites, Joah son of Zimmah and Eden son of Joah; 219 Archeological dig map of Babylon (http://www. ancientimagedatabase. com/babylon_city. gif). Babylon pictured here was built up as the capital of Babylonia by Nebuchadnezzar. 220 Akkadians and Sumerians were quite distinct peoples, but they overlap in such a way as to make positive distinctions difficult. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 246 2 Chron 31:15 Eden, Miniamin, Jeshua, Shemaiah, Amariah and Shecaniah assisted him faithfully in the towns of the priests, distributing to their fellow priests according to their divisions, old and young alike. Isa 37:12 Did the gods of the nations that were destroyed by my forefathers deliver them—the gods of Gozan, Haran, Rezeph and the people of Eden who were in Tel Assar? Isa 51:3 The Lord will surely comfort Zion and will look with compassion on all her ruins; he will make her deserts like Eden, her wastelands like the garden of the Lord. Joy and gladness will be found in her, thanksgiving and the sound of singing. Ezek 27:23 Haran, Canneh and Eden and merchants of Sheba, Asshur and Kilmad traded with you. Ezek 28:13 You were in Eden, the garden of God; every precious stone adorned you: ruby, topaz and emerald, chrysolite, onyx and jasper, sapphire, turquoise and beryl. Your settings and mountings were made of gold; on the day you were created they were prepared. Ezek 31:9 I made it beautiful with abundant branches, the envy of all the trees of Eden in the garden of God. Ezek 31:16 I made the nations tremble at the sound of its fall when I brought it down to the grave with those who go down to the pit. Then all the trees of Eden, the choicest and best of Lebanon, all the trees that were well-watered, were consoled in the earth below. Ezek 31:18 “ ‘Which of the trees of Eden can be compared with you in splendor and majesty? Yet you, too, will be brought down with the trees of Eden to the earth below; you will lie among the uncircumcised, with those killed by the sword. “ ‘This is Pharaoh and all his hordes, declares the Sovereign Lord.’ ” Ezek 36:35 They will say, “This land that was laid waste has become like the garden of Eden; the cities that were lying in ruins, desolate and destroyed, are now fortified and inhabited.” Joel 2:3 Before them fire devours, behind them a flame blazes. Before them the land is like the garden of Eden, behind them, a desert waste— nothing escapes them. Amos 1:5 I will break down the gate of Damascus; I will destroy the king who is in the Valley of Aven and the one who holds the scepter in Beth Eden. The people of Aram will go into exile to Kir,” says the Lord. • See also “New Jerusalem, p. 128, “new heaven and earth, p. 275. The background of the negative message of Rev 18 is the positive reality of the biblical theme that there is none other who is God but YHWH. This dark prophecy of Rev 18 is matched by the Hallelujah of Rev 19. 1 Sam 2:2 There is no one holy like the LORD; there is no one besides you; there is no Rock like our God. Isa 45:6 so that from the rising of the sun to the place of its setting Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 247 men may know there is none besides me. I am the LORD, and there is no other. Isa 45:21 Declare what is to be, present it— let them take counsel together. Who foretold this long ago, who declared it from the distant past? Was it not I, the LORD? And there is no God apart from me, a righteous God and a Savior; there is none but me. Illuminated by splendor (18:1) – God’s light is revealed often in the OT and NT. His light is the brilliance of his glory, not really much like the sun and moon (our best analogies), but his incomparable and infinite magnificence of glory (his being) unveiled. The angel of light here contrasts starkly with the unclean wicked beasts and harlots and cities of Babylon. Importantly, the angel comes from heaven and with great authority for his testimony and proclamation must be understood as from God himself. God is speaking (“a mighty voice”) through his angel of light; he is not silent! (cf. “another voice from heaven,” v. 4.). See “light,” 95 and “glory,” p. 90. Exod 34:29-35 When Moses came down from Mount Sinai with the two tablets of the Testimony in his hands, he was not aware that his face was radiant because he had spoken with the Lord. 30 When Aaron and all the Israelites saw Moses, his face was radiant, and they were afraid to come near him. 31 But Moses called to them; so Aaron and all the leaders of the community came back to him, and he spoke to them. 32 Afterward all the Israelites came near him, and he gave them all the commands the Lord had given him on Mount Sinai. 33 When Moses finished speaking to them, he put a veil over his face. 34 But whenever he entered the Lord’s presence to speak with him, he removed the veil until he came out. And when he came out and told the Israelites what he had been commanded, 35 they saw that his face was radiant. Then Moses would put the veil back over his face until he went in to speak with the Lord. Ps 104:2 He wraps himself in light as with a garment; he stretches out the heavens like a tent Ezek 43:1-5 Then the man brought me to the gate facing east, 2 and I saw the glory of the God of Israel coming from the east. His voice was like the roar of rushing waters, and the land was radiant with his glory. 3 The vision I saw was like the vision I had seen when hea came to destroy the city and like the visions I had seen by the Kebar River, and I fell facedown. 4 The glory of the Lord entered the temple through the gate facing east. 5 Then the Spirit lifted me up and brought me into the inner court, and the glory of the Lord filled the temple. Matt 17:2 There he was transfigured before them. His face shone like the sun, and his clothes became as white as the light. 1 Tim 6:16 who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen. Babylon (18:1-24) – Nineveh, Tyre, Edom, Israel – see 14:8; 17:5 on Babylon (pp. 189, 220, 245) and cities, p. 186. Nearly all OT allusions to pagan cities (Tyre, Babylon, Nineveh, Edom) rather than Israel which suggests the angel in John’s vision is not describing apostate Israel or an apostate church as Babylon. It rather suggests that the capital city Babylon is a symbol of the beast’s empire, or possibly civilization itself. Many understand the allusion in John’ context to be Rome, and to all subsequent powers that have oppressed the people of God. a Some Hebrew manuscripts and Vulgate; most Hebrew manuscripts I Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 248 Fallen, fallen (18:2) – eschatological allusion to Babylon’s judgment that is rooted in OT history and represents the universal wrath of God on all the nations in rebellion against him – his perfect justice will be done. See “Babylon,” pp. 220, 189, 245. Isa 21:9 Look, here comes a man in a chariot with a team of horses. And he gives back the answer: ‘Babylon has fallen, has fallen! All the images of its gods lie shattered on the ground!’” Haunt of demons, jackals, detestable birds, etc. (18:2; 19:17, 21) – allusions to Babylon, Edom, Nineveh. Nothing can better describe the world in rebellion against God than it being a place where demons are welcome. Complicit with the beast, the nations (as did Canaan) would suffer his judgment. Numerous OT texts describe God’s judgment in terms of human abandonment and occupation of the land by desert creatures, highlighting the covenant-curse on the land of the promise. Also, detestable birds were considered unclean. Lev 11:13-14 These are the birds you are to detest and not eat because they are detestable: the eagle, the vulture, the black vulture, 14 the red kite, any kind of black kite, 15 any kind of raven, 16 the horned owl, the screech owl, the gull, any kind of hawk, 17 the little owl, the cormorant, the great owl, 18 the white owl, the desert owl, the osprey, 19 the stork, any kind of heron, the hoopoe and the bat. Deut 32:17 They sacrificed to demons, which are not God— gods they had not known, gods that recently appeared, gods your fathers did not fear. Isa 13:20-22 She will never be inhabited or lived in through all generations; no Arab will pitch his tent there, no shepherd will rest his flocks there. 21 But desert creatures will lie there, jackals will fill her houses; there the owls will dwell, and there the wild goats will leap about. 22 Hyenas will howl in her strongholds, jackals in her luxurious palaces. Her time is at hand, and her days will not be prolonged. Isa 34:13-15 Thorns will overrun her citadels, nettles and brambles her strongholds. She will become a haunt for jackals, a home for owls. 14Desert creatures will meet with hyenas, and wild goats will bleat to each other; there the night creatures will also repose and find for themselves places of rest. 15 The owl will nest there and lay eggs, she will hatch them, and care for her young under the shadow of her wings; there also the falcons will gather, each with its mate. Jer 50:39 So desert creatures and hyenas will live there, and there the owl will dwell. It will never again be inhabited or lived in from generation to generation. Jer 51:37 Babylon will be a heap of ruins, a haunt of jackals, an object of horror and scorn, a place where no one lives. Nations drunk on wine of her adulteries (18:3; 14:8) – allusion to Babylon (as Rome) – Jer 51:7 – The judgment and destruction of the enemies of God is certain. See “wine,” p. 220, 223. See “drunk,” p. 220. Jer 51:6-7 Flee from Babylon! Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 249 Run for your lives! Do not be destroyed because of her sins. It is time for the LORD’s vengeance; he will pay her what she deserves. 7 Babylon was a gold cup in the Lord’s hand; she made the whole earth drunk. The nations drank her wine; therefore they have now gone mad. Merchants rich from her luxuries (18:3, 9) – allusions to Tyre – The judgment and destruction of the enemies of God is certain. The theme of excessive luxury and wealth hoarding is also found in 18:9-19. This condemnation of trade and wealth is not a condemnation of those things in themselves, but rather the exploitive and excessive aspects of the Roman world. This is was some call “wanton luxury” that was a common feature of Roman rulers (see Nero). See the Laodicean church in Rev 3:17-18: “You say, ‘I am rich . . . .’” Here is a profoundly important message to the church of our times in America, since we too know unprecedented wealth and “wanton luxuries” (that probably make the ancient Roman excesses pale in comparison). We must confront our “conspicuous consumption,” the greed that drives it, and the corruption that sustains it. Ezek 27:9-25 Veteran craftsmen of Gebal were on board as shipwrights to caulk your seams. All the ships of the sea and their sailors came alongside to trade for your wares. 10 “ ‘Men of Persia, Lydia and Put served as soldiers in your army. They hung their shields and helmets on your walls, bringing you splendor. 11 Men of Arvad and Helech manned your walls on every side; men of Gammad were in your towers. They hung their shields around your walls; they brought your beauty to perfection. 12 “ ‘Tarshish did business with you because of your great wealth of goods; they exchanged silver, iron, tin and lead for your merchandise. 13 “ ‘Greece, Tubal and Meshech traded with you; they exchanged slaves and articles of bronze for your wares. 14 “ ‘Men of Beth Togarmah exchanged work horses, war horses and mules for your merchandise. 15 “ ‘The men of Rhodese traded with you, and many coastlands were your customers; they paid you with ivory tusks and ebony. 16 “ ‘Aramf did business with you because of your many products; they exchanged turquoise, purple fabric, embroidered work, fine linen, coral and rubies for your merchandise. 17 “ ‘Judah and Israel traded with you; they exchanged wheat from Minnith and confections,g honey, oil and balm for your wares. 18 “ ‘Damascus, because of your many products and great wealth of goods, did business with you in wine from Helbon and wool from Zahar. 19 “ ‘Danites and Greeks from Uzal bought your merchandise; they exchanged wrought iron, cassia and calamus for your wares. 20 “ ‘Dedan traded in saddle blankets with you. 21 “ ‘Arabia and all the princes of Kedar were your customers; they did business with you in lambs, rams and goats. 22 “ ‘The merchants of Sheba and Raamah traded with you; for your merchandise they exchanged the finest of all kinds of spices and precious stones, and gold. 23 “ ‘Haran, Canneh and Eden and merchants of Sheba, Asshur and Kilmad traded with you. 24 In your marketplace they traded with you beautiful garments, blue fabric, embroidered work and multicolored rugs with cords twisted and tightly knotted. 25 “ ‘The ships of Tarshish serve as carriers for your wares. You are filled with heavy cargo in the heart of the sea. e Septuagint; Hebrew Dedan f Most Hebrew manuscripts; some Hebrew manuscripts and Syriac Edom g The meaning of the Hebrew for this word is uncertain. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 250 Come out of her, my people (18:4) – allusions to Babylon – The judgment and destruction of the enemies of God is certain. It may also echo Sodom and Gomorrah, when God called out the few righteous people that were still there (Gen 18). The separation theme is also alluded to here, that Israel was to be pure and holy before YHWH – thus, distinct from the surrounding nations. (right)Ruins of Babylon Jer 51:45 Come out of her, my people! Run for your lives! Run from the fierce anger of the LORD. Jer 50:8 “Flee out of Babylon; leave the land of the Babylonians, and be like the goats that lead the flock. Jer 51:6 “Flee from Babylon! Run for your lives! Do not be destroyed because of her sins. It is time for the Lord’s vengeance; he will pay her what she deserves. Jer 51:24“Before your eyes I will repay Babylon and all who live in Babyloniai for all the wrong they have done in Zion,” declares the Lord. Jer 51:56 A destroyer will come against Babylon; her warriors will be captured, and their bows will be broken. For the Lord is a God of retribution; he will repay in full. God remembers (18:5; 16:19[p. 236]) – God doubles punishment because he remembers (his covenant promises of blessings/cursing), and is particularly responsive to compounded sin. Sin here is ongoing and multiplying “up to the sky.” The idea that God remembers (he promised to remember both their sin and their obedience: Ps 98:3; Hos 9:9) is somewhat ironic, since it would be impossible for the infinite, omniscient, omnipresent Lord of all the earth, the Living God, to forget (like his people forget)! Gen 15:16 In the fourth generation your descendants will come back here, for the sin of the Amorites has not yet reached its full measure. 2 Chron 28:9 But a prophet of the Lord named Oded was there, and he went out to meet the army when it returned to Samaria. He said to them, “Because the Lord, the God of your fathers, was angry with Judah, he gave them into your hand. But you have slaughtered them in a rage that reaches to heaven. Ezra 9:6 and prayed: “O my God, I am too ashamed and disgraced to lift up my face to you, my God, because our sins are higher than our heads and our guilt has reached to the heavens. i Or Chaldea; also in verse 35 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 251 Isa 40:2 Speak tenderly to Jerusalem, and proclaim to her that her hard service has been completed, that her sin has been paid for, that she has received from the Lord’s hand double for all her sins. Jer 51:9 We would have healed Babylon, but she cannot be healed; let us leave her and each go to his own land, for her judgment reaches to the skies, it rises as high as the clouds. Matt 23:34-36 Therefore I am sending you prophets and wise men and teachers. Some of them you will kill and crucify; others you will flog in your synagogues and pursue from town to town. 35 And so upon you will come all the righteous blood that has been shed on earth, from the blood of righteous Abel to the blood of Zechariah son of Berekiah, whom you murdered between the temple and the altar. 36 I tell you the truth, all this will come upon this generation. Rev 16:19 The great city split into three parts, and the cities of the nations collapsed. God remembered Babylon the Great and gave her the cup filled with the wine of the fury of his wrath. Inanna, Queen of Babylon, Sumerian Goddess praised as “Queen of Heaven” I sit as a queen (18:7) – allusions to Babylon, Nineveh – The judgment and destruction of the enemies of God is certain. Proud boasting is the absurdly naïve expression of the beast and his entourage, represented by all those in rebellion against God and the Lamb upon the throne. Nothing could be farther from the truth than the human boast that “there is none beside me,” for this is counter to the entire testimony of scripture that “there is none beside the Lord.” See “No one,” p. 246. Isa 47:7-8 You said, ‘I will continue forever— the eternal queen!’ But you did not consider these things or reflect on what might happen. 8 “Now then, listen, you wanton creature, lounging in your security and saying to yourself, ‘I am, and there is none besides me. I will never be a widow or suffer the loss of children.’ Zeph 2:15 This is the carefree city that lived in safety. She said to herself, “I am, and there is none besides me.” What a ruin she has become, a lair for wild beasts! All who pass by her scoff and shake their fists. Ruins of Babylon221 221 http://en.wikipedia.org/wiki/Babylon Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 252 Destruction in a day (18:8) – allusions to Babylon – The judgment and destruction of the enemies of God is certain. All Jews would recall that Babylon had fallen by surprise without any fight. Isa 47:9 Both of these will overtake you in a moment, on a single day: loss of children and widowhood. They will come upon you in full measure, in spite of your many sorceries and all your potent spells. Jer 50:30-31 Therefore, her young men will fall in the streets; all her soldiers will be silenced in that day,” declares the Lord. 31“See, I am against you, O arrogant one,” declares the Lord,” the Lord Almighty, “for your day has come, the time for you to be punished.” Lament of kings, merchants, sailors (18: 9-19; see comments on 18:3) – allusions to Tyre – Ezek 27: Three categories of those allied in corruption are sailors (39), kings (35), merchants (36) -- The judgment and destruction of the enemies of God is certain. These categories are intended to cover all people on the earth in league with the beast. Ezek 27:28-36 28 The shorelands will quake when your seamen cry out. 29 All who handle the oars will abandon their ships; the mariners and all the seamen will stand on the shore. 30 They will raise their voice and cry bitterly over you; they will sprinkle dust on their heads and roll in ashes. 31 They will shave their heads because of you and will put on sackcloth. They will weep over you with anguish of soul and with bitter mourning. 32 As they wail and mourn over you, they will take up a lament concerning you: “Who was ever silenced like Tyre, surrounded by the sea?” 33 When your merchandise went out on the seas, you satisfied many nations; with your great wealth and your wares you enriched the kings of the earth. 34 Now you are shattered by the sea in the depths of the waters; your wares and all your company have gone down with you. 35 All who live in the coastlands are appalled at you; their kings shudder with horror and their faces are distorted with fear. 36 The merchants among the nations hiss at you; you have come to a horrible end and will be no more. List of cargoes (18:12-13,16, 23; see comments on 18:3f.) – allusions to Babylon, Tyre – The entire world-system will be brought under God’s final judgment. According to Keener, in John’s day, Rome was the center of trade in the international market, and after Rome’s fall there was no merchant marine comparable to Rome’s for a thousand years (Background, p. 809). Today, it is the U.S.A. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 253 Ezek 27:12-24 ‘Tarshish did business with you because of your great wealth of goods; they exchanged silver, iron, tin and lead for your merchandise. 13 “ ‘Greece, Tubal and Meshech traded with you; they exchanged slaves and articles of bronze for your wares. 14 “ ‘Men of Beth Togarmah exchanged work horses, war horses and mules for your merchandise. 15 “ ‘The men of Rhodese traded with you, and many coastlands were your customers; they paid you with ivory tusks and ebony. 16 “ ‘Aramf did business with you because of your many products; they exchanged turquoise, purple fabric, embroidered work, fine linen, coral and rubies for your merchandise. 17 “ ‘Judah and Israel traded with you; they exchanged wheat from Minnith and confections, g honey, oil and balm for your wares. 18 “ ‘Damascus, because of your many products and great wealth of goods, did business with you in wine from Helbon and wool from Zahar. 19 “ ‘Danites and Greeks from Uzal bought your merchandise; they exchanged wrought iron, cassia and calamus for your wares. 20 “ ‘Dedan traded in saddle blankets with you. 21 “ ‘Arabia and all the princes of Kedar were your customers; they did business with you in lambs, rams and goats. 22 “ ‘The merchants of Sheba and Raamah traded with you; for your merchandise they exchanged the finest of all kinds of spices and precious stones, and gold. 23 “ ‘Haran, Canneh and Eden and merchants of Sheba, Asshur and Kilmad traded with you. 24 In your marketplace they traded with you beautiful garments, blue fabric, embroidered work and multicolored rugs with cords twisted and tightly knotted. Sink like stone (18:21) – cf. millstone in Mk 9:42 – The swiftness, finality, and full extent of God’s judgment is certain. the sink to rise bring upon words of Ezek 27:25as carriers for You are filled in the heart 26 Your oarsmen out to the high seas. But the east wind will in the heart of the sea. your mariners, and all your soldiers, shipwreck222 Jer 51:63-64 When you finish reading this scroll, tie a stone to it and throw it into Euphrates. 64 Then say, ‘So will Babylon no more because of the disaster I will her. And her people will fall.’ ” The Jeremiah end here. 27 ‘The ships of Tarshish serve your wares. with heavy cargo of the sea. take you break you to pieces 27 Your wealth, merchandise and wares, seamen and shipwrights, your merchants Roman (Athenian) e Septuagint; Hebrew Dedan f Most Hebrew manuscripts; some Hebrew manuscripts and Syriac Edom g The meaning of the Hebrew for this word is uncertain. 222 http://msnbcmedia2.msn.com/j/msnbc/Components/Photo_StoryLevel/071109/071109_jars_hmed_7a.grid-6x2.jpg Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 254 and everyone else on board will sink into the heart of the sea on the day of your shipwreck. Roman shipwreck223 Music, bride, bridegroom, weddings (18:22-23) – allusions to Tyre, Israel and the Babylon (18:7) – Allusions to music and marriage are beautiful pictures of the Edenic life of God’s creatures, and that of the restored community of the faithful, and particularly of the future hope of the Great Wedding feast (19:9, 19; “bride” in 22:17) of the Lamb which John’s Revelation has been proclaiming. The great Wedding Feast would contrast here with the great violence by which the world’s music and celebrations will end. The woes of sorrow on earth are compared to the joy in heaven where there is rejoicing over God’s vindication of his people (18:20). Isa 24:7-13 The new wine dries up and the vine withers; all the merrymakers groan. 8 The gaiety of the tambourines is stilled, the noise of the revelers has stopped, the joyful harp is silent. 9 No longer do they drink wine with a song; the beer is bitter to its drinkers. 10 The ruined city lies desolate; the entrance to every house is barred. 11 In the streets they cry out for wine; all joy turns to gloom, all gaiety is banished from the earth. A Bride224 12 The city is left in ruins, its gate is battered to pieces. 13 So will it be on the earth and among the nations, as when an olive tree is beaten, or as when gleanings are left after the grape harvest. Ezek 26:13 I will put an end to your noisy songs, and the music of your harps will be heard no more. Jer 7:34 I will bring an end to the sounds of joy and gladness and to the voices of bride and bridegroom in the towns of Judah and the streets of Jerusalem, for the land will become desolate. Jer16:9 For this is what the Lord Almighty, the God of Israel, says: Before your eyes and in your days I will bring an end to the sounds of joy and gladness and to the voices of bride and bridegroom in this place. Jer 25:10 10 I will banish from them the sounds of joy and gladness, the voices of bride and bridegroom, the sound of millstones and the light of the lamp. Bride in Revelation Rev 18:23 The light of a lamp will never shine in you again. The voice of bridegroom and bride will never be heard in you again. Your merchants were the world’s great men. By your magic spell all the nations were led astray. Rev 19:7 Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. Rev 21:2 I saw the Holy City, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. Rev 21:9 One of the seven angels who had the seven bowls full of the seven last plagues came and said to me, “Come, I will show you the bride, the wife of the Lamb.” Rev 22:17 The Spirit and the bride say, “Come!” And let him who hears say, “Come!” Whoever is thirsty, let him come; and whoever wishes, let him take the free gift of the water of life. 223 224 http://www.happynews.com/showImage.aspx?fn=7262009/roman-shipwrecks-discovered.jpg&catid=2 http://www.bible-history.com/ibh/Roman+Customs/Garments/Dressing+a+Roman+Bride Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 255 Large millstone (18:21) – Similarly to Jeremiah, who was told to throw a stone into the Euphrates, the angel threw a millstone into the sea as an object lesson of the destruction on Babylon (Rome) and the rebellious empires of the world. Compare Mk 9:42 – “And if anyone causes one of these little ones who believe in me to sin, it would be better for him to be thrown into the sea with a large millstone tied around his neck.” Jer 51:63-64 When you finish reading this scroll, tie a stone to it and throw it into the Euphrates. 64 Then say, ‘So will Babylon sink to rise no more because of the disaster I will bring upon her. And her people will fall.’ ” The words of Jeremiah end here. Merchant world’s great men (18:23) – allusions to Tyre – Babylon – Rome (see Roman international trade described in 18:12-13). The “great” of the earth are not the great in the eyes of the Lord. Even though this has always been the word of the scripture, it is now become a reality, for indeed the “meek shall inherit the earth.” See merchants, 18:12-15. Isa 23:8 Who has planned this against Tyre, athe bestower of crowns, Whose merchants were princes, whose traders were the honored of the earth? Ezek 28:2 “Son of man, say to the ruler of Tyre, ‘This is what the Sovereign Lord says: “ ‘In the pride of your heart you say, “I am a god; I sit on the throne of a god in the heart of the seas.” But you are a man and not a god, though you think you are as wise as a god. Magic spells (18:23) – sorcery-idolatry, allusions to Babylon, Nineveh – Idolatry and its various sins is the result of successful deception, as the “father of lies” has always worked (Garden of Eden in Mesopotamia/Babylonia ). Whether this is an allusion to sorcery itself is irrelevant, for being “led astray” from the Lord is idolatry and the result of the diverse sorceries of Satan (whether “spiritual” or “material” they all relate to deception of the heart). All of these spells will now end forever and ever . . . φαρμακεία, ας, ἡ; 98) sorcery, magic -- Polyb. 38, 16, 7; Ex 7:11, 22 ; 8:14 ; Is 47:9 , 12 ; Wsd 12:4 ; 18:13 ; En. 7, 1; Sib. Or. 5, 165) Rv 18:23 . Pl. magic arts 9:21 ( v.l. φαρμάκων ). In a list of vices Gal 5:20; 20:1.225 Isa 47:9 Both of these will overtake you in a moment, on a single day: loss of children and widowhood. They will come upon you in full measure, in spite of your many sorceries and all your potent spells. Isa 47:12 “Keep on, then, with your magic spells and with your many sorceries, which you have labored at since childhood. Perhaps you will succeed, perhaps you will cause terror. Nah 3:4 all because of the wanton lust of a harlot, alluring, the mistress of sorceries, who enslaved nations by her prostitution and peoples by her witchcraft. a Ezek 28:2 Polyb. Polybius, ed. ThBüttner-Wobst 1882-1904, II BC En. Enoch, s. Henoch chapters 1-32; 89, 42-9, ed. LRadermacher 1901; chapter 97, 6-104; 106f, ed. CBonner 1937 Sib. Or. Sib. Or., s. Oracula Sibyllina, ed. JGeffcken 1902 Pl. plural v.l. varia(e) lectio(nes) (variant reading(s)) 225 Arndt, William, F. Wilbur Gingrich, Frederick W. Danker, and Walter Bauer. A Greek-English Lexicon of the New Testament and Other Early Christian Literature : A Translation and Adaptation of the Fourth Revised and Augmented Edition of Walter Bauer's GriechischDeutsches Worterbuch Zu Den Schrift En Des Neuen Testaments Und Der Ubrigen Urchristlichen Literatur. electronic ed. of the 2nd ed., rev. and augmented., Page 854. Chicago: University of Chicago Press, 1979; Published in electronic form by Logos Research Systems, 1996. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 256 Shed blood of saints (18:24) – allusions to Jerusalem and Babylon – Jer 51:49; Ezek 24:7; cf. Rev 6:10; 16:6; 17:6; 19:2, see “blood,” pp. 89, 167, 171 – Despite persecution, God’s people would be preserved as they were in the Exile, and as Jeremiah himself was (even though he may have been finally martyred). Shed blood recalls all the murderous acts of humankind, particularly recalling the slaying of Abel by his brother Cain (Gen 4). All such violence is the fruit of the work of the Enemy. For such blood, the blood of Christ has been shed towards redemption. For such blood, God’s judgment-wrath must be satisfied, for he is a God of perfect justice. Jer 51:49 Babylon must fall because of Israel’s slain, just as the slain in all the earth have fallen because of Babylon. Ezek 24:7 ‘For the blood she shed is in her midst: She poured it on the bare rock; she did not pour it on the ground, where the dust would cover it. Rev 6:10 They called out in a loud voice, “How long, Sovereign Lord, holy and true, until you judge the inhabitants of the earth and avenge our blood?” Rev 16:6 for they have shed the blood of your saints and prophets, and you have given them blood to drink as they deserve.” Rev 17:6 I saw that the woman was drunk with the blood of the saints, the blood of those who bore testimony to Jesus. When I saw her, I was greatly astonished. Rev 19:2 for true and just are his judgments. He has condemned the great prostitute who corrupted the earth by her adulteries. He has avenged on her the blood of his servants.” W.Revelation 19 b. Final Victory (19:6-21:8) (1) The Marriage of the Lamb (19:6-10) (2) Christ's Second Coming (19:11-21) The first time the word for praise YHWH (Hallelujah) is used in the NT appears when the final victory over the beast and Babylon is accomplished. More importantly, it heralds the coming of Jesus the Victor. Jesus is presented as the victorious King of kings returning as the Messiah and Bridegroom (see bride and groom, p. 254) of his people to his great Wedding Feast. This vision reveals Jesus riding a white horse, and proceeding from heaven to judge and make war with justice (19:11). This chapter is the climax of the entire cosmic drama begun in 1:7 where Jesus is described as “coming with the clouds.” Jesus Victor described in Rev 19: • Jesus is the Lamb of God identified in Rev 17:14 (see “lamb,” p. 142). • Jesus is God the [sacrificed] worthy Lamb worshipped on his throne (19:4). • Jesus is the Bridegroom to host the great wedding feast of the lamb (19:9, 17). • Jesus is the True Prophet whose testimony is true (19:10). • Jesus is the Just Warrior who is Faithful and True (19:11). • Jesus is the Word of God who will conquer the nations (19:13). • Jesus is the King of Kings and Lord of Lords who brings victory (19:16) (cf. p. ). • Jesus is the one to tread his winepress of judgment and redemption (19:15) • Jesus is the one to bring down the beasts and all who follow them (19:20) (See “blood,” pp. 89, 167, 171). • Jesus is the victorious King who, with his armies, captures the beasts and his followers and throws them into the lake of fire (19:20-21). Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 257 Psalm 2 has a number of strikingly similar themes to Rev 19: Ps 2 Why do the nations conspire and the peoples plot in vain? 2 The kings of the earth take their stand and the rulers gather together against the LORD and against his Anointed One. 3 “Let us break their chains,” they say, “and throw off their fetters.” 4 The One enthroned in heaven laughs; the Lord scoffs at them. 5 Then he rebukes them in his anger and terrifies them in his w rath, saying, 6 “I have installed my King on Zion, my holy hill.” 7 I will proclaim the decree of the LORD: He said to me, “You are my Son; today I have become your Father. 8 Ask of me, and I will make the nations your inheritance, the ends of the earth your possession. 9 You will rule them with an iron scepter ; you will dash them to pieces like pottery.” 10 Therefore, you kings, be wise; be warned, you rulers of the earth. 11 Serve the LORD with fear and rejoice with trembling. 12 Kiss the Son, lest he be angry and you be destroyed in your way, for his wrath can flare up in a moment. Blessed are all who take refuge in him 1. OT background: Rev 19 (Beale considers sixth vision 19:17-15) Hallelujah (‫( )הַ לְ לּו יָּה‬19:1, 3, 4, 6) – Hebrew for “Praise the Lord(YHWH)” (from , “ to praise,” in the Piel imperative) is transliterated into Greek four times (only here) in the NT. The semantic import of this idea is that of exultant rejoicing and shouting, as well as expressions of strong and sincere appreciation and thanksgiving. Humans can often be worthy of praise, but God is always worthy of praise. In contrast to the judgment-woes on the earth, in heaven there is rejoicing. Ex 15:11“Who among the gods is like you, O Lord? Who is like you— majestic in holiness, awesome in glory, working wonders? Ps 18:3 I call to the Lord, who is worthy of praise, and I am saved from my enemies. Ps 48:2 It is beautiful in its loftiness, the joy of the whole earth. Like the utmost heights of Zaphon is Mount Zion, theb city of the Great King. Ps 96:4 For great is the Lord and most worthy of praise; he is to be feared above all gods. Ps145:3 Great is the Lord and most worthy of praise; his greatness no one can fathom. c e Or king Or have begotten you b Or earth, / Mount Zion, on the northern side / of the Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 258 Prostitute, adulteries (19:2) – see “harlot” in Rev 17, p. 237. The OT prophets are replete with this theme. God will avenge the blood of his servants (see 19:14-15) as he always has in the history of redemption and judgment. Elders (19:4) – The elders (twenty-four elders) and the four living creatures (Rev 4:4-6) worship God on the throne in heaven (see Isa 6; Ezek 1). See “four living creatures,” p. ; see “elders,” p. 138; see “throne,” p. 131. The sound of rushing waters (19:6) – Ezek 1:24; 43:2; Rev 1:15; 14:2; See rushing “waters,” 1:15, p. 100. Wedding/marriage of Lamb/bride (19:7-8, 17) – Isa 25:6-9; 54:5-7; Hos 2:19; Ezek 39:17-20; Ps 45 – (Heb1:8-9) – Rev 19:2 – The goal of redemption is the restoration of God’s people to God’s kingdom and presence. The Wedding Feast motif features prominently in the NT (Mtt 22:2-14; 25:1-13; Lk 14:15; Eph 5:23). See “bride,” p. 254; “lamb,” pp. 142, 144, 213, 193; “wrath of the Lamb,” pp. 158, 160. The Lamb who was slain by his enemies is the Lamb who will slay his enemies. He is also the Lamb who will prepare a victory banquet for his own people. Isa 25:6-9 On this mountain the Lord Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine— the best of meats and the finest of wines. 7 On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; 8 he will swallow up death forever. The Sovereign Lord will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth. The Lord has spoken. 9 In that day they will say, “Surely this is our God; we trusted in him, and he saved us. This is the Lord, we trusted in him; let us rejoice and be glad in his salvation.” Isa 54:5-7 For your Maker is your husband— the Lord Almighty is his name— the Holy One of Israel is your Redeemer; he is called the God of all the earth. 6 The Lord will call you back as if you were a wife deserted and distressed in spirit— a wife who married young, only to be rejected,” says your God. 7 “For a brief moment I abandoned you, but with deep compassion I will bring you back. Hos 2:19 I will betroth you to me forever; I will betroth you in righteousness and justice, in love and compassion. Ezek 39:17-20 Son of man, this is what the Sovereign Lord says: Call out to every kind of bird and all the wild animals: ‘Assemble and come together from all around to the sacrifice I am preparing for you, the great sacrifice on the mountains of Israel. There you will eat flesh and drink blood. 18 You will eat the flesh of mighty men and drink the blood of the princes of the earth as if they were rams and lambs, goats and bulls—all of them fattened animals from Bashan. 19 At the sacrifice I am preparing for you, you will eat fat till you are glutted and drink blood till you are drunk. 20 At my table you will eat your fill of horses and riders, mighty men and soldiers of every kind,’ declares the Sovereign Lord. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 259 Ps 45 For the director of music. To the tune of “Lilies.” Of the Sons of Korah. A maskil. A wedding song. 1 My heart is stirred by a noble theme as I recite my verses for the king; my tongue is the pen of a skillful writer. 2 You are the most excellent of men and your lips have been anointed with grace, since God has blessed you forever. 3 Gird your sword upon your side, O mighty one; clothe yourself with splendor and majesty. 4 In your majesty ride forth victoriously in behalf of truth, humility and righteousness; let your right hand display awesome deeds. 5 Let your sharp arrows pierce the hearts of the king’s enemies; let the nations fall beneath your feet. 6 Your throne, O God, will last for ever and ever; a scepter of justice will be the scepter of your kingdom. 7 You love righteousness and hate wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy. 8 All your robes are fragrant with myrrh and aloes and cassia; from palaces adorned with ivory the music of the strings makes you glad. 9 Daughters of kings are among your honored women; at your right hand is the royal bride in gold of Ophir. 10 Listen, O daughter, consider and give ear: Forget your people and your father’s house. 11 The king is enthralled by your beauty; honor him, for he is your lord. 12 The Daughter of Tyre will come with a gift, men of wealth will seek your favor. 13 All glorious is the princess within her chamber; her gown is interwoven with gold. 14 In embroidered garments she is led to the king; her virgin companions follow her and are brought to you. 15 They are led in with joy and gladness; they enter the palace of the king. 16 Your sons will take the place of your fathers; you will make them princes throughout the land. 17 I will perpetuate your memory through all generations; therefore the nations will praise you for ever and ever. Heb 1:8-9 But about the Son he says, “Your throne, O God, will last for ever and ever, and righteousness will be the scepter of your kingdom. 9 You have loved righteousness and hated wickedness; therefore God, your God, has set you above your companions by anointing you with the oil of joy.” Rev 19:2 for true and just are his judgments. He has condemned the great prostitute who corrupted the earth by her adulteries. He has avenged on her the blood of his servants.” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 260 Lk 14:15 When one of those at the table with him heard this, he said to Jesus, “Blessed is the man who will eat at the feast in the kingdom of God.” Isa 25:6 On this mountain the LORD Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine— the best of meats and the finest of wines. Clean linen (righteousness) (19:8) – Lev 19:8; Isa 61:10; Zech 3:4ff. Judges/wars (11): Ps 9:8; 96:13; 98:9; Isa 11:4; Zech 14:3; cf. parable of wedding (Mtt 22) and the ten virgins (Mtt 25) – The redeemed are justified and purified, they can enter the Wedding Feast because Christ has redeemed them. Clean linen is the most suitable picture of righteousness as expressed in the NT gospel, for it is “put on” from Christ, since it is imputed to his people. It is also an apt picture, as John says, for the “righteous acts of the saints” (19:8). See “linen” in Rev 15:6, and white clothes, pp. 124, 164. Isa 61:10 I delight greatly in the Lord; my soul rejoices in my God. For he has clothed me with garments of salvation and arrayed me in a robe of righteousness, as a bridegroom adorns his head like a priest, and as a bride adorns herself with her jewels. Zech 3:4 The angel said to those who were standing before him, “Take off his filthy clothes.” Then he said to Joshua, “See, I have taken away your sin, and I will put rich garments on you.” Testimony (19:10) – the spirit of prophecy is the testimony of Jesus – Jesus is the true Prophet fulfilling all the prophetic hopes, and thus his testimony is above all. This is a frequent biblical theme, for the revelation of the Word of God (see v. 13) is the testimony and witness to God and his works. Jesus, the Logos, is the complete manifestation as the testimony of God’s Word incarnate. See “witness,” “testimony,” pp. 79, 203, 176. Heaven opens (19:11; 11:19) – The meeting point between the seen and the unseen realms, heaven and earth, is given to John to glimpse. The pinnacles of redemption-history often correlate with openings to heaven, and not surprisingly considering the goal of redemption is re-entry into the glorious presence of the Living God in heaven. See “heaven opens,” pp. 135, 190. Faithful and True (19:11; 3:14) – As in testimony in v. 10, the witness of God must be both faithful and true, and the only one perfectly so is the Messiah (see “testimony,” p. 79; “witness,” p. 129, “two witnesses,” p. 176). Several motifs in this section convey the offices of the Messiah: his Prophetic role of bearing witness (spirit of prophecy, v. 10), his Kingly role of exercising justice (v. 11), and his Priestly role of shedding blood (v. 13). The testimony motif relates to the “word of God,” since as the faithful witness, Christ (as the Word of God) also brings the word of God in the scripture (see “word of God,” pp. 79, 83, 88, 129, 179, 203, 260, 243). Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 261 White horse (19:11) – see “horses,” p. 150. A white horse was a symbol of military victory, as emperors often would ride such a horse after a successful battle or campaign. Jesus is the preeminent Victor over his enemies. (Not the white horse in 6:2.) Unknown Name (19:12-13; 2:17) – No one knows the Name, Moses asked his name, and was given the covenantal Name of YHWH (“I Am that I Am”), but John tells us further the Name is the Word of God (in v. 13). Naming God is at the heart of the covenant with YHWH who gave his name to Moses and is central to the revelation of redemption and the restoration to relationship of God’s people with the Living God. His name is further expanded in v. 16: “King of kings and Lord of lords.” See “My Name,” p. 116. Bloody robe (19:13) – The image may be two-fold: referring to the enemies’ shed blood (those under judgment and destruction) and/or the blood shed for our redemption by the Messiah, the Word of God incarnate. See “blood,” pp. 89, 167, 171, 193. This motif contrasts and correlates with clean linen (see 19:8, 14), p. 124. Isa 63:1-3 Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is this, robed in splendor, striding forward in the greatness of his strength? “It is I, speaking in righteousness, mighty to save.” 2 Why are your garments red, like those of one treading the winepress? 3 “I have trodden the winepress alone; from the nations no one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered my garments, and I stained all my clothing. Word of God (19:13) – This personification of the Logos as God himself is made know to us by John himself (Jn 1:1), but it is based on the OT ideas of God as Creator by his Word “In the beginning . . .” (Gen 1:1), and the long anticipated Messiah being the Prophet of God who speaks all of God’s words truly and faithfully. Trinitarian theology is made most plain here, wherein the Son as the Word of God executes the judgment of God by the Spirit of God. Even though John says no-one knows his name (19:12), he tells us that his name is the Word of God. Consider also the notion that the word of God is like a sword in 19:15 that comes out of his mouth (see below Hos 6:5; Isa 11:4; in Eph 6:17 the “sword of the Spirit” is the word of God; “sword,” p. 102). See “testimony” (19:10) and p. 79 and “word of the Lord,” pp. 83, 203, 179, 243. Hos 6:5 Therefore I cut you in pieces with my prophets, I killed you with the words of my mouth; my judgments flashed like lightning upon you. Isa 11:4 but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. Eph 6:17 Take the helmet of salvation and the sword of the Spirit, which is the word of God. Armies of heaven (19:14) – The spiritual battle (“holy war”) is real, the war has been won. The judgment of God often came through the human armies (esp. Babylon/Assyria), but here the very armies of heaven approach, presumably the angels of God (or believers in heaven). See also 19:2 where God avenges the blood of his servants, reminiscent of the OT vindication of God’s righteous people (Deut 32:43; Jer 51:48-49). See “blood,” pp. 89, 167, 171. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 262 Deut 33:2-3 He said: “The Lord came from Sinai and dawned over them from Seir; he shone forth from Mount Paran. He came with myriads of holy ones from the south, from his mountain slopes. 3 Surely it is you who love the people; all the holy ones are in your hand. At your feet they all bow down, and from you receive instruction, Zech 14:5 You will flee by my mountain valley, for it will extend to Azel. You will flee as you fled from the earthquake in the days of Uzziah king of Judah. Then the Lord my God will come, and all the holy ones with him. Jer 51:48-49 Then heaven and earth and all that is in them will shout for joy over Babylon, for out of the north destroyers will attack her,” declares the Lord. 49 “Babylon must fall because of Israel’s slain, just as the slain in all the earth have fallen because of Babylon. Sword of mouth (19:15) – see “sword,” p. 102. The judgment of God is certain and complete. He is the King of all kings and nations (19:16), and thus has the right to bring his sword of judgment. See “word of God” as the sword in Rev 19:13 above. Joel 2:10-11 Before them the earth shakes, the sky trembles, the sun and moon are darkened, and the stars no longer shine. 11 The Lord thunders at the head of his army; his forces are beyond number, and mighty are those who obey his command. The day of the Lord is great; it is dreadful. Who can endure it? Isa 49:2 He made my mouth like a sharpened sword, in the shadow of his hand he hid me; he made me into a polished arrow and concealed me in his quiver. Rev 1:16 In his right hand he held seven stars, and out of his mouth came a sharp double-edged sword. His face was like the sun shining in all its brilliance. Smite nations (19:15) – See sword, p. 102. See 2:27 Isa 11:4 but with righteousness he will judge the needy, with justice he will give decisions for the poor of the earth. He will strike the earth with the rod of his mouth; with the breath of his lips he will slay the wicked. Isa 30:28 His breath is like a rushing torrent, rising up to the neck. He shakes the nations in the sieve of destruction; he places in the jaws of the peoples a bit that leads them astray. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 263 Isa 30:31The voice of the Lord will shatter Assyria; with his scepter he will strike them down. Zech 14:12 This is the plague with which the Lord will strike all the nations that fought against Jerusalem: Their flesh will rot while they are still standing on their feet, their eyes will rot in their sockets, and their tongues will rot in their mouths. Rules with rod of iron (19:15; 2:27; 12:5) – See “rod,” and Ps 2:9, p. 197. The King of kings has every right to rule, since he is also Lord of lords. Ps 2:9 You will rule them with an iron scepter; you will dash them to pieces like pottery. Rev 2:27 ‘He will rule them with an iron scepter; he will dash them to pieces like pottery’a— just as I have received authority from my Father. Tread winepress (19:15) – [from 14:19 -- There is only one savior, he alone can tread the winepress, and he will accomplish redemption for his people. The Messiah brings both judgment on the wicked and the harvest of the first fruits of God; cf. Gen 49:10-11; cf. Rev 14:17-20. Images of Christ treading the winepress, together with images of his crucifixion, are many (esp. in the Middle Ages). See winepress, Rev 14:15. Christ in Wine-press226 Isa 63:1-6 Who is this coming from Edom, from Bozrah, with his garments stained crimson? Who is this, robed in splendor, striding forward in the greatness of his strength? “It is I, speaking in righteousness, mighty to save.” 2 Why are your garments red, like those of one treading the winepress? 3 “I have trodden the winepress alone; from the nations no one was with me. I trampled them in my anger and trod them down in my wrath; their blood spattered my garments, and I stained all my clothing. 4 For the day of vengeance was in my heart, and the year of my redemption has come. 5 I looked, but there was no one to help, I was appalled that no one gave support; 227 a Psalm 2:9 226 http://Superstock.com 227 http://newsroom.ucla.edu/portal/ucla/srp-view.aspx?id=126137 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 264 so my own arm worked salvation for me, and my own wrath sustained me. 6 I trampled the nations in my anger; in my wrath I made them drunk and poured their blood on the ground.” Joel 3:13 Swing the sickle, for the harvest is ripe. Come, trample the grapes, for the winepress is full and the vats overflow— so great is their wickedness!” (right)Christ: treading Wine Press – Christ is wearing a crown of thorns, bleeding from wounds. He is carrying a cross while standing in a wine press. Below the press, two angels, collect Christ's blood in chalices.228 (left)Christ in winepress229 (right)Christ in the winepress230 228 http://utu.morganlibrary.org/medren/print_single_image2.cfm?imagename=m691.005ra.jpg&page=ICA000108969. http://t2.gstatic.com/images?q=tbn:ANd9GcSFsNw7LUcefFTdJCMhng9z1pLPGT6kGdPa4c2AYDCwzLiAcEIZUQ. 230 See many images of winepresses at http://larsdatter.com/winepresses.htm. 229 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 265 King of kings and Lord of lords (19:16; see 17:14) – The Messiah fulfills the kingly role of Adam in the garden of Eden, but now to establish his new creation in the new paradise of the New Jerusalem. Psalm 2:6 “I have installed my King on Zion, my holy hill.” Call to [detestable] birds (vultures) (19:17-18; cf. 18:2[p. 248]) – God’s judgments are complete, for he even prepares the “mopping up” operations pictured in the carrion birds that feast on dead flesh. There would be nothing remaining of the rebellious. Such a picture includes the lack of any proper burial, since the birds of carrion would devour all that was left of them. Unclean birds also indicate the spiritual state of those he is judging/destroying (see detestable birds in 18:2). Ezek 39:4 On the mountains of Israel you will fall, you and all your troops and the nations with you. I will give you as food to all kinds of carrion birds and to the wild animals. Cf. Ezek 17:20 I will spread my net for him, and he will be caught in my snare. I will bring him to Babylon and execute judgment upon him there because he was unfaithful to me. Isa 49:26 I will make your oppressors eat their own flesh; they will be drunk on their own blood, as with wine. Then all mankind will know that I, the Lord, am your Savior, your Redeemer, the Mighty One of Jacob.” Zeph 1:7 Be silent before the Sovereign Lord, for the day of the Lord is near. The Lord has prepared a sacrifice; he has consecrated those he has invited. Rev 18:2 With a mighty voice he shouted: “Fallen! Fallen is Babylon the Great! She has become a home for demons and a haunt for every evil spirit, a haunt for every unclean and detestable bird. Rev 19:17 And I saw an angel standing in the sun, who cried in a loud voice to all the birds flying in midair, “Come, gather together for the great supper of God, Rev 19:21 The rest of them were killed with the sword that came out of the mouth of the rider on the horse, and all the birds gorged themselves on their flesh. Beast/kings/armies/false prophet(13:1,11) (19:19, 14) – totalitarianism, world-powers, armies of the earth allied against the King of kings. Consider the many governments in our day that have outlawed, persecuted, and martyred believers/followers Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 266 of the Lord Jesus Christ. Three prominent such government-forms include the Communists,231 Islamists, Fascists, Nazi, and Israeli. The spiritual battle against God and his people continues, but the victory is already won. Ps 2:2 The kings of the earth take their stand and the rulers gather together against the Lord and against his Anointed One. Psalm 2:12 Kiss the Son, lest he be angry and you be destroyed in your way, for his wrath can flare up in a moment. Blessed are all who take refuge in him. Ezek 38:16 You will advance against my people Israel like a cloud that covers the land. In days to come, O Gog, I will bring you against my land, so that the nations may know me when I show myself holy through you before their eyes. Zech 12:3 On that day, when all the nations of the earth are gathered against her, I will make Jerusalem an immovable rock for all the nations. All who try to move it will injure themselves. Zech 14:2 I will gather all the nations to Jerusalem to fight against it; the city will be captured, the houses ransacked, and the women raped. Half of the city will go into exile, but the rest of the people will not be taken from the city. Fiery lake and burning sulfur (hell) (19:20; 9:18; 14:10; cf. 20:10) – the burning lakes of fire have correlations with the Gehenna (hell) of Mtt 5:22 had connections with the OT practice of idolatrous human sacrifice. The “hell” of human sin is epitomized and pictured from this history. After Josiah defiled the idolatrous place, it was ever after the burning garbage dump outside Jerusalem. A most appropriate image for describing the judgment on the world in rebellion against God. The horror of the place created an apt image for hell in itself, but also since the motif of judgment by fire was used extensively in both the OT and NT. See “fire,” p. 168. See “”sulfur,” pp. 174, 224. 2 Ki 16:3 He walked in the ways of the kings of Israel and even sacrificed his son in the fire, following the detestable ways of the nations the Lord had driven out before the Israelites. 2 Ki 23:10 He desecrated Topheth, which was in the Valley of Ben Hinnom, so no one could use it to sacrifice his son or daughter in the fire to Molech. Jer 7:30-34 “ ‘The people of Judah have done evil in my eyes, declares the Lord. They have set up their detestable idols in the house that bears my Name and have defiled it. 31 They have built the high places of Topheth in the Valley of Ben Hinnom to burn their sons and daughters in the fire—something I did not command, nor did it enter my mind. 32 So beware, the days are coming, declares the Lord, when people will no longer call it Topheth or the Valley of Ben Hinnom, but the Valley of Slaughter, for they will bury the dead in Topheth until there is no more room. 33 Then the carcasses of this people will become food for the birds of the air and the beasts of the earth, and there will be no one to frighten them away. 34 I will bring an end to the sounds of joy and gladness and to the voices of bride and bridegroom in the towns of Judah and the streets of Jerusalem, for the land will become desolate. Isa 66:24 And they will go out and look upon the dead bodies of those who rebelled against me; their worm will not die, nor will their fire be quenched, and they will be loathsome to all mankind. 2 Chron 28:3 He burned sacrifices in the Valley of Ben Hinnom and sacrificed his sons in the fire, following the detestable ways of the nations the Lord had driven out before the Israelites. 2 Chron 33:6 He sacrificed his sons in the fire in the Valley of Ben Hinnom, practiced sorcery, divination and witchcraft, and consulted mediums and spiritists. He did much evil in the eyes of the Lord, provoking him to anger. “You shall know them by their fruits” – The Black Book of Communism (by Robert Laffont (ed.), Stéphane Courtois, Nicolas Werth, Jean-Louis Panné, Andrzej Paczkowski, Karel Bartosek, Jean-Louis Margolin) estimates that Communism alone in the twentieth century killed (add up all the others alongside these!): • 65 million in the People's Republic of China • 20 million in the Soviet Union • 2 million in Cambodia • 2 million in North Korea • 1.7 million in Africa • 1.5 million in Afghanistan • 1 million in the Communist states of Eastern Europe • 1 million in Vietnam • 150,000 in Latin America • 10,000 deaths "resulting from actions of the international Communist movement and Communist parties not in power." 231 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 267 Jer 19:2-6 and go out to the Valley of Ben Hinnom, near the entrance of the Potsherd Gate. There proclaim the words I tell you, 3 and say, ‘Hear the word of the Lord, O kings of Judah and people of Jerusalem. This is what the Lord Almighty, the God of Israel, says: Listen! I am going to bring a disaster on this place that will make the ears of everyone who hears of it tingle. 4 For they have forsaken me and made this a place of foreign gods; they have burned sacrifices in it to gods that neither they nor their fathers nor the kings of Judah ever knew, and they have filled this place with the blood of the innocent. 5 They have built the high places of Baal to burn their sons in the fire as offerings to Baal—something I did not command or mention, nor did it enter my mind. 6 So beware, the days are coming, declares the Lord, when people will no longer call this place Topheth or the Valley of Ben Hinnom, but the Valley of Slaughter. Matt 3:12 His winnowing fork is in his hand, and he will clear his threshing floor, gathering his wheat into the barn and burning up the chaff with unquenchable fire.” Matt 10:28 Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell. Matt 13:42 They will throw them into the fiery furnace, where there will be weeping and gnashing of teeth. Matt 13:50 and throw them into the fiery furnace, where there will be weeping and gnashing of teeth. Matt 22:13 Then the king told the attendants, ‘Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.’ Matt 25:41 Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for t he devil and his angels. 2 Thess 1:9 They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power Rom 2:8-9 But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. 9 There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile; Jude 7 In a similar way, Sodom and Gomorrah and the surrounding towns gave themselves up to sexual immorality and perversion. They serve as an example of those who suffer the punishment of eternal fire. Lu 16:23-24 In hell, where he was in torment, he looked up and saw Abraham far away, with Lazarus by his side. 24 So he called to him, ‘Father Abraham, have pity on me and send Lazarus to dip the tip of his finger in water and cool my tongue, because I am in agony in this fire.’ Isa 4:4 The Lord will wash away the filth of the women of Zion; he will cleanse the bloodstains from Jerusalem by a spirit of judgment and a spirit of fire. Isa 66:16 For with fire and with his sword the Lord will execute judgment upon all men, and many will be those slain by the Lord. Amos 7:4 This is what the Sovereign Lord showed me: The Sovereign Lord was calling for judgment by fire; it dried up the great deep and devoured the land. Matt 5:22 But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell. Heb 10:27 but only a fearful expectation of judgment and of raging fire that will consume the enemies of God. 2 Pet 3:7 By the same word the present heavens and earth are reserved for fire, being kept for the day of judgment and destruction of ungodly men. 2 Pet 2:17 These men are springs without water and mists driven by a storm. Blackest darkness is reserved for them. Jude 13 They are wild waves of the sea, foaming up their shame; wandering stars, for whom blackest darkness has been reserved forever. X. Revelation 20 (3) The Angel and the Abyss and the Binding of Satan (20:1-10) (see pp. 13-35) (4) The Last Judgment (20:11-15) After all the exultant wonders of the victory of Jesus the Lamb of God, King of Kings, Lord of lords over the enemies of God’s kingdom, we are introduced to the most contentious passage in the Revelation which concerns the millennium (20:2) (see p. 19, 35). Although the majority of the chapter unveils the final overthrow of Satan and his followers, Christian debate still frequently obscures this great hope with bitter wrangling resulting from a widespread literal interpretation of the symbol of Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 268 1,000 years (see pp. 13-35). When most interpretive “camps” (including many futurists, p. 9) regard much of the Revelation as symbolic of what was, is, and is to come, it is unfortunate that a literal hermeneutic comes in here to inconsistently force a reading on the text that is unwarranted. It also forces a grid onto the end-times sequence that is simply not to be found elsewhere. The positive emphasis of this section is on the fact that the angel who has the key to the Abyss (see “Abyss,” p. 173, “beasts,” pp. 192, 209) has limited the power of Satan in deceiving the nations (20:3) at this stage of the end-times and the saints of God are already reigning with Christ now (20:4). At the end of this time, close to the battle against the Lamb at the end (17:14; see “wrath of the Lamb,” p. 158), Satan is given temporary/limited freedom to deception and war (20:7-9). Nevertheless, in what seems after a brief time, fire (“fire,” pp. 168, 174, 224, “Gehenna,” 266) comes from heaven and devours Satan’s armies and they are thrown into the lake of fire for ever and ever (20:10). Once Satan is cast into the fire, the judgment of God upon all people ensues. Question: is there any correlation between the angel casting Satan down (Rev 12:9) and this binding of Satan (19:2)? The casting down and the binding may have some correlation, but the important thing is not necessarily a time sequence, but rather a theological certainty that during the age of the church Satan will be limited in power by the gospel of Christ and the Spirit of God, yet he will have a very brief time near the end to deceive and war against God and his people. 1. OT background: Rev 20 See especially Ezekiel’s’ latter chapters for background to Rev 20-21: Ezek 37 (resurrection); Ezek 38-39 (Gog and Magog); Ezek 40-48 (new temple). Serpent/Dragon/Devil/Satan (20:2; 12:9, 15): see serpent, p. 199; see “beasts,” Gen 3 – pp. 192, 209. This beast is clearly identified here, since he is the deceiving dragon-beast from heaven in Rev 12:1. This beast is the “Father of all lies” who deceived Adam and Eve in Eden. He is clearly identified here with multiple names so that no-one is in doubt: the dragon, the ancient serpent, the devil, and Satan. Bind, imprison (20:2,3) – Isa 24:21-22 – Even though Isaiah frequently describes the immediate enemies of Israel and their God, the idea is found here and elsewhere in the OT that the powers that be, spiritual and material, will be brought down in the end. Isaiah appears to describe the church age (thousand years) or the beginnings of the eternal kingdom. This begins the end (20:10) for the Serpent, and the completion of the promise to Adam/Eve to crush the serpent’s head through the (Messianic) seed of the woman (Gen 3: 15). Isa 24:21-22 In that day the LORD will punish the powers in the heavens above and the kings on the earth below. 22 They will be herded together like prisoners bound in a dungeon; they will be shut up in prison and be punished after many days. Egyptian fetters232 Egyptian fetters233 Thrones, judging, ruling (20:4) – Thrones are mentioned some 45x in Revelation. See “throne,” p. 131. The Lamb or the elders are on thrones, meaning that they have the authority of God. The victorious Lamb is the King who gives his saints the authority to judge. The throne image entails Kingdom theology of the expanding people of God ruling in God’s creation redeemed. In the face of Roman oppression, the affirmation here is that Christ is reigning and has given his saints power to have dominion over the earth. Victory has already been won, contrary to many appearances. Dan 7:9 As I looked, thrones were set in place, and the Ancient of Days took his seat. His clothing was as white as snow; the hair of his head was white like wool. a Or released http://www.touregypt.net/featurestories/enemies.htm 233 www.bible-history.com/sketches/ancient/binding-prisoners.html 232 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 269 His throne was flaming with fire, and its wheels were all ablaze. Dan 7:10 A river of fire was flowing, coming out from before him. Thousands upon thousands attended him; ten thousand times ten thousand stood before him. The court was seated, and the books were opened. Dan 7:22 until the Ancient of Days came and pronounced judgment in favor of the saints of the Most High, and the time came when they possessed the kingdom. 1000 years (20:2ff) – Ps 90:4 – cf. Isa 24:22-23; Ezek 39:12; Dan 9:12; Zech 14:16 – There is very scant textual support outside Revelation for any literal millennial period of peace and safety from evil. Although, the texts we do have suggest a period of relative victory over the forces of evil that can best be understood as the present period of the kingdom come, yet not completely, in the New Testament church. Christ has conquered sin and Satan, but the full realization of this reality will be manifested only in his parousia, final judgment, and restoration of the earth in the New Jerusalem. This millennial period (motif) was also pre-figured in the post exilic era when God restored the purged (judged) remnant to the land of the promise and gave them relative peace and security for a time. It is interesting in Rev 20 that after this period of relative peace and security for God’s people, that Satan is then released to wage war on the earth. See texts of the “millennium,” pp. 13-35. Resurrection (20:4-5) – see resurrection, p. 50; see Rev 1:17 – the “Living One”; “River of Life,” p. 283). As noted, the resurrection of the body is the central objective of the redemptive purposes of God. Resurrection is the sign of the new age (the eschaton).234 The resurrection is the seal of the promises of God (reversal of the curse). In the history of redemption, the resurrection is the remedy to the malady of the curse, thus the fulcrum of all redemption. This centerpiece of redemption is only gradually seen in the OT, although it is has several dramatic highpoints (Elijah - 2 Ki 2:9-11 - raising of the dead). Several important highlights include the assumption of Enoch (Gen 5:24). Contrast: Platonism, Gnosticism, Mysticisim, Asceticism, and their devaluation of the body and life in this world. Deut 34:6 – Moses—He buried him in Moab, in the valley opposite Beth Peor, but to this day no one knows where his grave is. 234 VanGemeren, Interpreting, p. 90. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 270 Nu 23:10 – Balaam’s mashal Who can count the dust of Jacob or number the fourth part of Israel? Let me die the death of the righteous, and may my end be like theirs!” Ps 16:10-11 because you will not abandon me to the grave, nor will you let your Holy One see decay. 11 You have made known to me the path of life; you will fill me with joy in your presence, with eternal pleasures at your right hand. Ps 17:14-15 O LORD, by your hand save me from such men, from men of this world whose reward is in this life. You still the hunger of those you cherish; their sons have plenty, and they store up wealth for their children. 15 And I—in righteousness I will see your face; when I awake, I will be satisfied with seeing your likeness. Ps 49:15 But God will redeem my life from the grave; he will surely take me to himself. Selah Ps 73:23,25-26 Yet I am always with you; you hold me by my right hand. 25 Whom have I in heaven but you? And earth has nothing I desire besides you. 26 My flesh and my heart may fail, but God is the strength of my heart and my portion forever. Job 19:25-27 I know that my Redeemer lives, and that in the end he will stand upon the earth. 26 And after my skin has been destroyed, yet in my flesh I will see God; 27 I myself will see him with my own eyes—I, and not another. How my heart yearns within me! Isa 26:19 But your dead will live; their bodies will rise. You who dwell in the dust, wake up and shout for joy. Your dew is like the dew of the morning; the earth will give birth to her dead. Isa 25:6-7 On this mountain the LORD Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine— the best of meats and the finest of wines. 7 On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; (above)) The Resurrection by Albrecht Dürer Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 271 Dan 12:1ff – two sided resurrection here(?) 2 Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt. 3 Those who are wise will shine like the brightness of the heavens, and those who lead many to righteousness, like the stars for ever and ever. 1 Cor 15:52 in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. OT belief in life, salvation, and resurrection after death: Gen 17:7 I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you. Gen 49:18 -- Jacob’s hope of salvation I look for your deliverance, O LORD. Ex 3:6 Then he said, “I am the God of your father, the God of Abraham, the God of Isaac and the God of Jacob.” At this, Moses hid his face, because he was afraid to look at God. Deut 33:3 all the saints are in his hand Surely it is you who love the people; all the holy ones are in your hand. At your feet they all bow down, and from you receive instruction, Num 23:10 Who can count the dust of Jacob or number the fourth part of Israel? Let me die the death of the righteous, and may my end be like theirs!” Ps 34:22 The LORD redeems his servants; no one will be condemned who takes refuge in him. Ps 116:15 Precious in the sight of the LORD is the death of his saints. Ps 102:25-28 In the beginning you laid the foundations of the earth, and the heavens are the work of your hands. 26 They will perish, but you remain; they will all wear out like a garment. Like clothing you will change them and they will be discarded. 27 But you remain the same, and your years will never end. 28 The children of your servants will live in your presence; their descendants will be established before you. Ps 111:9 He provided redemption for his people; he ordained his covenant forever— holy and awesome is his name. Ps 140:13 Surely the righteous will praise your name and the upright will live before you. Isa 51:6 Lift up your eyes to the heavens, look at the earth beneath; the heavens will vanish like smoke, the earth will wear out like a garment and its inhabitants die like flies. But my salvation will last forever, my righteousness will never fail The Lord always covenanted with his servants thus, “I will be your God, and you shall be my people” [Lev 26:12]. The prophets also commonly explained that life and salvation and the whole of blessedness are embraced in these words. 235 235 Calvin, Institutes, p. 435. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 272 Mtt 22:23-32 That same day the Sadducees, who say there is no resurrection, came to him with a question. 24 “Teacher,” they said, “Moses told us that if a man dies without having children, his brother must marry the widow and have children for him. 25 Now there were seven brothers among us. The first one married and died, and since he had no children, he left his wife to his brother. 26 The same thing happened to the second and third brother, right on down to the seventh. 27 Finally, the woman died. 28 Now then, at the resurrection, whose wife will she be of the seven, since all of them were married to her?” 29 Jesus replied, “You are in error because you do not know the Scriptures or the power of God. 30 At the resurrection people will neither marry nor be given in marriage; they will be like the angels in heaven. 31 But about the resurrection of the dead— have you not read what God said to you, 32 ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living.” Rev 20:5 (The rest of the dead did not come to life until the thousand years were ended.) This is the first resurrection. Rev 20:6 Blessed and holy are those who have part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ and will reign with him for a thousand years. Priests of God (20:7) – the OT history of priests and the priesthood culminates in the Priest of priests who entered the Most Holy Place once and for all to atone for the guilt of sin in his people. The people of God are the temple of God’s presence, in that those who are “in Christ” (the True Temple of God) are all priests of God (“priesthood of all believers”, 1 Pet 2:9). The people of God are to be a holy nation, a light to the nations surrounding them, as holy representatives of the glorious presence of YHWH. In the body of all true believers, in all of history, the holy presence of God is manifested as the progressive fulfillment of the covenant-promise to Abraham of a people, a nation. “I will be your God, and you will be my people” is being fulfilled. Exod 19:6 you will be for me a kingdom of priests and a holy nation. These are the words you are to speak to the Israelites. 1 Pet 2:9 But you are a chosen people, a royal priesthood, a holy nation, a people belonging to God, that you may declare the praises of him who called you out of darkness into his wonderful light. 1 Pet 2:5 you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ. Heb 7:11 If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come—one in the order of Melchizedek, not in the order of Aaron? Heb 7:24 but because Jesus lives forever, he has a permanent priesthood. Gog & Magog (20:8) – The final effort of the evil one to oppose God will fail. The nations and all who oppose God would also be included in this symbol of rebellion. Despite fanciful efforts to locate these geographically, they must remain just speculation, since the biblical text does not identify any specific location. Presumably, it referred to a presently unidentified people-group related to Japheth. Jewish belief that Ezekiel’s reference to Gog and Magog indicated a final enemy for Israel usually located them in the north (Keener, Backgrounds, p. 814). Gen 10:2 The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech and Tiras. 1 Chron 1:5 The sons of Japheth: Gomer, Magog, Madai, Javan, Tubal, Meshech and Tiras. Ezekl 39:6 I will send fire on Magog and on those who live in safety in the coastlands, and they will know that I am the Lord. 1 Chron 5:4 The descendants of Joel: Shemaiah his son, Gog his son, Shimei his son, Ezek 38:2 “Son of man, set your face against Gog, of the land of Magog, the chief prince of Meshech and Tubal; prophesy against him Ezek 38:3 and say: ‘This is what the Sovereign Lord says: I am against you, O Gog, chief prince of Meshech and Tubal. Ezek 38:14 Therefore, son of man, prophesy and say to Gog: ‘This is what the Sovereign Lord says: In that day, when my people Israel are living in safety, will you not take notice of it? Ezek 38:16 You will advance against my people Israel like a cloud that covers the land. In days to come, O Gog, I will bring you against my land, so that the nations may know me when I show myself holy through you before their eyes. Ezek 38:18 This is what will happen in that day: When Gog attacks the land of Israel, my hot anger will be aroused, declares the Sovereign Lord. Ezek 38:21 I will summon a sword against Gog on all my mountains, declares the Sovereign Lord. Every man’s sword will be against his brother. Ezek 39:1 “Son of man, prophesy against Gog and say: ‘This is what the Sovereign Lord says: I am against you, O Gog, chief prince of Meshech and Tubal. Ezek 39:11 “ ‘On that day I will give Gog a burial place in Israel, in the valley of those who travel east toward the Sea. It will block the way of travelers, because Gog and all his hordes will be buried there. So it will be called the Valley of Hamon Gog.h h Hamon Gog means hordes of Gog. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 273 Ezek 39:15 As they go through the land and one of them sees a human bone, he will set up a marker beside it until the gravediggers have buried it in the Valley of Hamon Gog. Rev 20:8 and will go out to deceive the nations in the four corners of the earth—Gog and Magog—to gather them for battle. In number they are like the sand on the seashore. Like sand of seashore (20:8) – The echo of the covenant-promise to Abraham is sobering, for even though there were many that came to oppose God, the covenant-promise contrasts with its fulfillment of the “great multitudes” of the redeemed praising God in heaven (Rev 7:9; 17: 19:1, 6; cf. 17:15). The covenant-promise to Abraham is being fulfilled in the people of God of all generations (see “multitudes,” p. 164). Gen 22:15-18 The angel of the Lord called to Abraham from heaven a second time 16 and said, “I swear by myself, declares the Lord, that because you have done this and have not withheld your son, your only son, 17 I will surely bless you and make your descendants as numerous as the stars in the sky and as the sand on the seashore. Your descendants will take possession of the cities of their enemies, 18 and through your offspring all nations on earth will be blessed, because you have obeyed me. Ezek 38:9 You and all your troops and the many nations with you will go up, advancing like a storm; you will be like a cloud covering the land. Ezek 38:15-16 You will come from your place in the far north, you and many nations with you, all of them riding on horses, a great horde, a mighty army. 16 You will advance against my people Israel like a cloud that covers the land. In days to come, O Gog, I will bring you against my land, so that the nations may know me when I show myself holy through you before their eyes. Rev 7:9 After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands. Rev 17:15 Then the angel said to me, “The waters you saw, where the prostitute sits, are peoples, multitudes, nations and languages. Rev 19:1 After this I heard what sounded like the roar of a great multitude in heaven shouting: “Hallelujah! Salvation and glory and power belong to our God, Rev 19:6 Then I heard what sounded like a great multitude, like the roar of rushing waters and like loud peals of thunder, shouting: “Hallelujah! For our Lord God Almighty reigns. Fire from heaven (20:9) – God’s judgment is certain. Fire from heaven and fiery judgments from heaven in revelation always forebode disaster. See “fire,” p. 168. Gen 19:24 Then the Lord rained down burning sulfur on Sodom and Gomorrah—from the Lord out of the heavens. Lev 10:2 So fire came out from the presence of the Lord and consumed them, and they died before the Lord. 2 Kgs 1:10 Elijah answered the captain, “If I am a man of God, may fire come down from heaven and consume you and your fifty men!” Then fire fell from heaven and consumed the captain and his men. Ezek 38:22 I will execute judgment upon him with plague and bloodshed; I will pour down torrents of rain, hailstones and burning sulfur on him and on his troops and on the many nations with him. Ezek 39:6 I will send fire on Magog and on those who live in safety in the coastlands, and they will know that I am the Lord. Rev 13:13 And he performed great and miraculous signs, even causing fire to come down from heaven to earth in full view of men. Rev 20:9 They marched across the breadth of the earth and surrounded the camp of God’s people, the city he loves. But fire came down from heaven and devoured them. Lake of fire (20:10,14-15) – God’s judgment is certain. There is no annihilation here, but rather “day and night forever and ever.” See “fire,” p. 168. See “Gehenna” and “hell,” p. 266. Isa 30:33 Topheth has long been prepared; it has been made ready for the king. Its fire pit has been made deep and wide, with an abundance of fire and wood; the breath of the Lord, like a stream of burning sulfur, sets it ablaze. Dan 7:11 Then I continued to watch because of the boastful words the horn was speaking. I kept looking until the beast was slain and its body destroyed and thrown into the blazing fire. Zech 2:5 And I myself will be a wall of fire around it,’ declares the Lord, ‘and I will be its glory within.’ Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 274 Exod 13:21 By day the Lord went ahead of them in a pillar of cloud to guide them on their way and by night in a pillar of fire to give them light, so that they could travel by day or night. Great white throne (20:11) – The King of kings is victorious on his throne. See “throne,” pp. 131, 87; “kingdom,” pp. 89, 243. Last judgment (20:11-15; 22:12) – cf. Ps 50; Mt 25 – God’s judgment is certain. Sky vanishes (20:11) – Isa 34:4 – The creation itself flees from God’s glorious presence, showing that he alone is God, the Creator of all things good and the Destroyer of all things evil. This is a powerful judgment-symbol that indicates the allpervasiveness of the final judgment. This hints at (foreshadows) what will come in the renewal/recreation in the new heaven and the new earth (21:1). See “new creation,” p. 52. Isa 34:4 All the stars of the heavens will be dissolved and the sky rolled up like a scroll; all the starry host will fall like withered leaves from the vine, like shriveled figs from the fig tree. Books opened (20:12) – see esp. Rev 3:5 – The redemption of God is complete when his people are preserved until the kingdom is consummated and the great judgment is accomplished. The line of the promise and the people of the promise. See “Book of Life” and waters and “river of Life,” pp. 125, 213, 100, 283. Dan 7:10 A river of fire was flowing, coming out from before him. Thousands upon thousands attended him; ten thousand times ten thousand stood before him. The court was seated, and the books were opened. Exod 32:32-33 But now, please forgive their sin— but if not, then blot me out of the book you have written.” 33 The Lord replied to Moses, “Whoever has sinned against me I will blot out of my book. Book of life (20:12) – Ex 32:32; Dt 29:20; Dan 12;1; Mal 3:16; cf. Lk 10:20; Rev 3:5; 21:27 – See “book of life,” pp. 125, 118. Michelangelo’s Day of Judgment 1508–1512 Memling's Day of Judgment, 1467-1471 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 275 (above)Memling’s Judgment Day End of third vision Y. Revelation 21 – vision four begins (5) New Heavens & New Earth (21:1-8) – Creation/Redemption 5. The Fourth Vision (21:9-22:5) – The Beginning a. The New Jerusalem (21:9-27) The promises of God are now coming to their final fulfillment, for the restoration of his creation is now complete in its recreation. The new world of the new humanity is realized in the new paradise of God present in new Jerusalem. The entire history of redemption prepared for this momentous conclusion and cosmic beginning. The bride has been prepared and the Bridegroom (see bride and groom, p. 254) returns for his people, new Israel, to bring them into his new city where God himself dwells in unveiled glory. That is, the covenant-promise to be their God is now perfected in the restoration of his glorious presence to his covenant people, with no longer any need for a mediatory temple (21:22). The Lamb himself will light the city with the glory of God (21:26). New heaven and new earth (old passed away): see renewed earth (and 2 Peter 3:10), p. 53. • New Jerusalem comes down out of heaven from God as a bride. • God’s dwelling is with men and he will live with them and be their God. • He will wipe away every tear. • No more death, mourning, or pain. • Unbelievers will be thrown into the fiery lake. • God’s people from all tribes and languages will be in New Jerusalem. • God’s glory in the Lamb lights the New Jerusalem. • The gates of New Jerusalem will never close. 1. OT background: Rev 21 (Beale considers seventh vision 21:9-22:5) New heavens & new earth (21:1, 10; 3:12) – Creation is made new by the Creator. What was marred by sin is made holy and perfect by redemption. This begins the GRAND FINALE of all of creation and redemption-history, since all of the promises and hopes come to completion and fulfillment in the restoration of the eternal EDEN of God’s Paradise in the New Jerusalem (21:2) of his glorious presence. The apex of all creation and redemption is summarized in this revelation of the New Jerusalem coming down out of heaven from God: “Now the dwelling of God is with men . . .” (v. 3). In order for the creation to be suitable for God’s glorious, unmediated presence, it must be purged and purified of all that is corrupted. See “new creation,” p. 52. See “New Jerusalem,” p. 128, “new,” p. 122, “new name,” p. 122, “new song,” p. 147. See articles online at LiveOffice in folder “New Heaven & Earth.” See Gen 1-2 – the creation of the world Isa 65:17 “Behold, I will create new heavens and a new earth. The former things will not be remembered, nor will they come to mind. Isa 66:22 “As the new heavens and the new earth that I make will endure before me,” declares the Lord, “so will your name and descendants endure.” 2 Peter 3:13 But in keeping with his promise we are looking forward to a new heaven and a new earth, the home of righteousness. Holy city & New Jerusalem (21:2, 11; 2:12[p. 128]) – See description (21:11f). The Holy City of God in the New Jerusalem is the culmination of all motifs prefiguring Eden restored, Zion (Jerusalem), and the sanctuary (tabernacle/temple). See “Eden,” p. 245. Gen 13:10 Lot looked up and saw that the whole plain of the Jordan was well watered, like the garden of the Lord, like the land of Egypt, toward Zoar. (This was before the Lord destroyed Sodom and Gomorrah.) Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 276 Isa 51:3 The Lord will surely comfort Zion and will look with compassion on all her ruins; he will make her deserts like Eden, her wastelands like the garden of the Lord. Joy and gladness will be found in her, thanksgiving and the sound of singing. Isa 54:1-2 Sing, O barren woman, you who never bore a child; burst into song, shout for joy, you who were never in labor; because more are the children of the desolate woman than of her who has a husband,” says the Lord. 2 Enlarge the place of your tent, stretch your tent curtains wide, do not hold back; lengthen your cords, strengthen your stakes. Isa 65:18 But be glad and rejoice forever in what I will create, for I will create Jerusalem to be a delight and its people a joy. Gal 4:26 But the Jerusalem that is above is free, and she is our mother. Cf. Rev 20:11 Then I saw a great white throne and him who was seated on it. Earth and sky fled from his presence, and there was no place for them. Bride, groom, wedding (21:2,9; 18:23; 19:7; 22:17) – cf. Isa 54:1-2; Ps 45:9; Rev 19:7-8. the fulfillment of the covenantpromise is now complete: “they will his people, and God himself will be with them and be their God.” See “bridegroom,” p. 254. See “Sleepers Awake,” J.S. Bach. Isa 54:1 “Sing, O barren woman, you who never bore a child; burst into song, shout for joy, you who were never in labor; because more are the children of the desolate woman than of her who has a husband,” says the Lord. Ps 45:9 Daughters of kings are among your honored women; at your right hand is the royal bride in gold of Ophir. Rev 19:7-8 Let us rejoice and be glad and give him glory! For the wedding of the Lamb has come, and his bride has made herself ready. 8 Fine linen, bright and clean, was given her to wear.” (Fine linen stands for the righteous acts of the saints.) God dwells with his redeemed (21:3, 7) – He is their God –The final consummation of the covenant-promise that God would be their God and they would be his people. His glorious presence is now with them without mediation. I have argued elsewhere that redemption is the center of the biblical theology of the Bible and that the covenant-promise is the thread that unites that redemption history (see the covenant-promise notes in Hermeneutics of the History of Redemption syllabus). Lev 26:12 12 I will walk among you and be your God, and you will be my people. Jer 32:38 38 They will be my people, and I will be their God. Ezek 37:27-28 27 My dwelling place will be with them; I will be their God, and they will be my people. 28 Then the nations will know that I the Lord make Israel holy, when my sanctuary is among them forever.’ ” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 277 Hos 2:23 I will plant her for myself in the land; I will show my love to the one I called ‘Not my loved one.’ I will say to those called ‘Not my people, ‘You are my people’; and they will say, ‘You are my God.’” Exod 25:8 8 “Then have them make a sanctuary for me, and I will dwell among them. 2 Chron 6:18 18 “But will God really dwell on earth with men? The heavens, even the highest heavens, cannot contain you. How much less this temple I have built! Ezek 37:24-28 ‘My servant David will be king over them, and they will all have one shepherd. They will follow my laws and be careful to keep my decrees. 25 They will live in the land I gave to my servant Jacob, the land where your fathers lived. They and their children and their children’s children will live there forever, and David my servant will be their prince forever. 26 I will make a covenant of peace with them; it will be an everlasting covenant. I will establish them and increase their numbers, and I will put my sanctuary among them forever. 27 My dwelling place will be with them; I will be their God, and they will be my people. 28 Then the nations will know that I the Lord make Israel holy, when my sanctuary is among them forever.’ ” Ezek 48:35 The distance all around will be 18,000 cubits. And the name of the city from that time on will be: the Lord is there. Zech 2:10 “Shout and be glad, O Daughter of Zion. For I am coming, and I will live among you,” declares the Lord. The covenant-promise: The unifying thread in the OT is the covenant promise, “I will be your God, and you will be my people,” which is a promise of redemption and restoration to God’s holy communing presence. Therefore, the essence of this thread is redemption. The entire sanctuary system of sacrifice and cult was designed to portray this presence through the need of atonement before that presence and his covenantal law, the seal of God’s covenant. This provisional redemptive plan prepared for the eventual Messiah’s presence with his people in the church, through the Baptism of the Spirit and the eventual consummation of the promise in the eternal kingdom where “the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God” (Rev 21:3; and 22ff). Central to this covenant-promise is the ark of the covenant and its significance in relation to the presence-promises, and the law, which can be traced throughout the Old and New Testaments (e. g., Ex 25:8, 22; Rev 11:19; 21:3). The covenant-promise: the central theme in God’s Word to us is found in the covenant-promise (or “Declaration Formula” and what some call the “recognition formula”): “I will be your God, and you will be my people.” Gen 17:7 I will establish my covenant as an everlasting covenant between me and you and your descendants after you for the generations to come, to be your God and the God of your descendants after you. Exod 6:7 I will take you as my own people, and I will be your God. Then you will know that I am the Lord your God, who brought you out from under the yoke of the Egyptians. Exod 29:45-56 Then I will dwell among the Israelites and be their God. 46 They will know that I am the Lord their God, who brought them out of Egypt so that I might dwell among them. I am the Lord their God. Lev 26:11-12 I will put my dwelling placea among you, and I will not abhor you. 12 I will walk among you and be your God, and you will be my people. Num 5:3 Send away male and female alike; send them outside the camp so they will not defile their camp, where I dwell among them. Deut 12:11 Then to the place the Lord your God will choose as a dwelling for his Name—there you are to bring everything I command you: your burnt offerings and sacrifices, your tithes and special gifts, and all the choice possessions you have vowed to the Lord. 1 Ki 6:13 And I will live among the Israelites and will not abandon my people Israel.” Zech 2:10 “Shout and be glad, O Daughter of Zion. For I am coming, and I will live among you,” declares the Lord. Jer 7:23 but I gave them this command: Obey me, and I will be your God and you will be my people. Walk in all the ways I command you, that it may go well with you. Jer 11:4 the terms I commanded your forefathers when I brought them out of Egypt, out of the iron-smelting furnace.’ I said, ‘Obey me and do everything I command you, and you will be my people, and I will be your God. Jer 30:22 “‘So you will be my people, and I will be your God.’ ” Ezek 36:28 You will live in the land I gave your forefathers; you will be my people, and I will be your God. 2 Cor 6:16 What agreement is there between the temple of God and idols? For we are the temple of the living God. As God has said: “I will live with them and walk among them, and I will be their God, and they will be my people.” Rev 21:3 And I heard a loud voice from the throne saying, “Now the dwelling of God is with men, and he will live with them. They will be his people, and God himself will be with them and be their God. a Or my tabernacle Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 278 “Your God” 521x in Bible The covenant-promise ➢ See p. 53. Wipe away tears (21:4; 7:17[p. 165]) – The Adamic-curse meant much blood, sweat, and tears. The covenant curse meant the same. Now, in the new paradise of God in heaven there will be no more curse. This “veil of tears” will become a crown of joy. This pictures the result of redemption complete, since God has fulfilled his promise to dwell again with his people, that death would cease, and pain and crying would be no more. Psalm 126:5 Those who sow in tears will reap with songs of joy. Isa 25:8 he will swallow up death forever. The Sovereign Lord will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth. The Lord has spoken. Isa 35:10 and the ransomed of the Lord will return. They will enter Zion with singing; everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away. Isa 51:11 The ransomed of the Lord will return. They will enter Zion with singing; everlasting joy will crown their heads. Gladness and joy will overtake them, and sorrow and sighing will flee away. Isa 65:19 I will rejoice over Jerusalem and take delight in my people; the sound of weeping and of crying will be heard in it no more. Rev 7:17 For the Lamb at the center of the throne will be their shepherd; he will lead them to springs of living water. And God will wipe away every tear from their eyes. No more death (21:4) – “Where, O death is your victory?” The ultimate hope in the covenant-promise of redemption is the resurrection of the body which necessitates the end of death itself. There is no greater hope for the believer than this, for it means living forever in the presence of God. See “River of Life” in ch 22, p. 283f. Hos 13:14 “I will ransom them from the power of the grave; I will redeem them from death. Where, O death, are your plagues? Where, O grave, is your destruction? “I will have no compassion, Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 279 1 Cor 15:55 “Where, O death, is your victory? Where, O death, is your sting?” Isa 25:7-8 On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; 8 he will swallow up death forever. The Sovereign Lord will wipe away the tears from all faces; he will remove the disgrace of his people from all the earth. The Lord has spoken. 1 Cor 15:26 The last enemy to be destroyed is death. Rev 20:14 Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. All things new (21:5) – see new heavens and earth, 21:1. The renewal of all things is at hand by God’s hand: new covenant, new nature, new man, new world, new life, new heavens, new earth. Importantly, this is spoken by the One who is seated upon the throne. The same one who spoke the creation into existence now speaks the renewal of his creation into existence. He tells John, the Prophet, to write down the words. This is another example of the prophetic word of God revealed as a witness, testimony to the purposes of God (see “testimony” and “witness,” pp. 79, 129, 260). God the Creator who spoke the universe into being is God the Redeemer who is speaking Redemption into completion. See “new creation,” p. 52, “new,”p. 122, “new heavens and earth,” p. 275, “New Jerusalem,” p. 128, “new name,” p. 122. “It is finished” by Alpha and Omega (21:6) – This One is God, for only he is the Creator of time itself, thus not bound to it in any way. See he “who is, was, and is to come” (1:4, 8), p. 87, “Alpha and Omega,” pp. 87, 92. The one who speaks from the throne identifies himself as the “Alpha and the Omega” as he did at the beginning of the Revelation. He also proclaims that “It is done” (see also after the seventh angel pours out his bowl that a loud voice comes from the throne proclaiming “It is done!” in Rev 16:17). This possibly echoes Jesus on the cross when he cries out “It is finished!” (Jn 13:90). In each case this expression declares a momentous conclusion to a major advance in the redemption plan of God. In Jesus’ declaration on the cross, the atonement of God’s wrath against sin is complete, and in John’s Revelation Jesus declares that the redemption he purchased is now complete in the new heaven and the new earth. Thirsty will drink without cost (21:6; 22:2) – Water is a central motif in the history of humankind and in the history of redemption. Drought and thirst are the prominent signs of the covenantcurse for Israel, for life is not sustainable without water. The land would suffer drought and famine whenever Israel rebelled against YHWH. The landpromise was necessary for both the presence-promise and the progenypromise which were all intrinsic to the covenant-promise. Now, that judgment and redemption are completed, there will be no more thirst and the Promised land is forever secured. See “water,” p. 100. Isa 35:1-2 The desert and the parched land will be glad; the wilderness will rejoice and blossom. Like the crocus, 2 it will burst into bloom; it will rejoice greatly and shout for joy. The glory of Lebanon will be given to it, the splendor of Carmel and Sharon; they will see the glory of the Lord, the splendor of our God. Isa 55:1 “Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost. Jn 4:10 Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 280 Rev 22:1-2 Then the angel showed me the river of the water of life, as clear as crystal, flowing from the throne of God and of the Lamb 2 down the middle of the great street of the city. On each side of the river stood the tree of life, bearing twelve crops of fruit, yielding its fruit every month. And the leaves of the tree are for the healing of the nations. High mountain (21:10) – as in the OT prophets, this pictures the glorious heights of heaven itself. “Mountain-top” experiences in the OT generally reflect the glory of God, the “coming close” in some limited way to his essential presence. Now, the glorious presence of God will “descend” once and for all (cf. Ex 19-20 where God “came down” to the mountain). The final city of God in the new creation will be set on the highest hill (figuratively speaking) supreme above all others, for there will no longer be any competitor “gods” of men. Mountains are an important theme in Biblical Theology, both in terms of worship of God as well as the ever-present threat of idolatry on the “sacred” mountains. See “mountain,” pp. 157, 157. Isa 2:2 In the last days the mountain of the LORD’s temple will be established as chief among the mountains; it will be raised above the hills, and all nations will stream to it. Ezek 40:2 In visions of God he took me to the land of Israel and set me on a very high mountain, on whose south side were some buildings that looked like a city. Joel 2:1 Blow the trumpet in Zion; sound the alarm on my holy hill. Let all who live in the land tremble, for the day of the Lord is coming. It is close at hand— Zech 14:10 The whole land, from Geba to Rimmon, south of Jerusalem, will become like the Arabah. But Jerusalem will be raised up and remain in its place, from the Benjamin Gate to the site of the First Gate, to the Corner Gate, and from the Tower of Hananel to the royal winepresses. Description of New Jerusalem (21:11ff; 2:12) –See Isa 54, 60 – Zion is now the bride of God, for he has created a people for heaven. Thus, the description is staggering in beauty, since it now reflects perfectly the beauty of the Lord, the beauty of holiness, the beauty of wisdom, the beauty of God in his redeemed people. See “new creation,” p. 52, “new,” p. 122, “new heavens and earth,” p. 275, “New Jerusalem,” p. 128, “new name,” p. 122. Isa 54:11-12 O afflicted city, lashed by storms and not comforted, I will build you with stones of turquoise,a your foundations with sapphires.b 12 I will make your battlements of rubies, your gates of sparkling jewels, and all your walls of precious stones. Isa 60:18-19 No longer will violence be heard in your land, nor ruin or destruction within your borders, but you will call your walls Salvation and your gates Praise. 19 The sun will no more be your light by day, nor will the brightness of the moon shine on you, for the Lord will be your everlasting light, and your God will be your glory. Isa 61:3 and provide for those who grieve in Zion— to bestow on them a crown of beauty instead of ashes, the oil of gladness instead of mourning, and a garment of praise instead of a spirit of despair. They will be called oaks of righteousness, a The meaning of the Hebrew for this word is uncertain. b Or lapis lazuli Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 281 a planting of the LORD Twelve foundations, twelve apostles’ names (21:14) – see “twelve” pp. 163, 198. Measure city (21:15-21) – see measuring of temple in Rev 11:1-2, p. 181. The description of the city’s fabulously beautiful and thick walls, the magnificent, and previously unparalleled size of the city, the quality of precious gems, pearls, and gold all are meant to be taken figuratively for the perfections of the new creation wherein the nations will have the glory of the Lamb as their light (vv. 23-24). The perfect square of the city corresponds to the Most Holy Place of the sanctuary that prefigured the perfection/completion of God’s manifest, unmediated presence with his people. Ezek 40:3-4 He took me there, and I saw a man whose appearance was like bronze; he was standing in the gateway with a linen cord and a measuring rod in his hand. 4 The man said to me, “Son of man, look with your eyes and hear with your ears and pay attention to everything I am going to show you, for that is why you have been brought here. Tell the house of Israel everything you see.” Ezek 43:10-11 “Son of man, describe the temple to the people of Israel, that they may be ashamed of their sins. Let them consider the plan, 11 and if they are ashamed of all they have done, make known to them the design of the temple—its arrangement, its exits and entrances—its whole design and all its regulationsd and laws. Write these down before them so that they may be faithful to its design and follow all its regulations. Jewels (21:19-21) – High Priest’s breastplate (Ex 28:17-20); king of Tyre in Eden (Ezk 28:18). See “twelve stones,” p. 163. Ex 28:17-20 Then mount four rows of precious stones on it. In the first row there shall be a ruby, a topaz and a beryl; 18 in the second row a turquoise, a sapphire and an emerald; 19 in the third row a jacinth, an agate and an amethyst; 20 in the fourth row a chrysolite, an onyx and a jasper. Mount them in gold filigree settings. See also the king of Tyre in Eden in Ezek 28:18 and the twelve tribes in Ezek 48:3-35. Background to John’s vision is especially drawn from Isa 54:11-12 – Isa 54:11-12 O afflicted city, lashed by storms and not comforted, I will build you with stones of turquoise, your foundations with sapphires. 12 I will make your battlements of rubies, your gates of sparkling jewels, and all your walls of precious stones. In both Isaiah’s and John’s visions, precious jewels reflect the stunning beauty and glory of God and also the beauty and glory of his new creation, his New Jerusalem, his bride-redeemed. The twelve stones represented the twelve tribes of Israel, which in the New Jerusalem represent the new Israel of all believers. The New Jerusalem has (see “twelve” pp. 163, 198): d Some Hebrew manuscripts and Septuagint; most Hebrew manuscripts regulations and its whole design c The precise identification of some of these precious stones is uncertain. a The meaning of the Hebrew for this word is uncertain. b Or lapis lazuli Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 282 ▪ ▪ ▪ ▪ ▪ Twelve gates Twelve angels at the gates Twelve names of the tribes on the gates Twelve foundations for the wall of the city Twelve names of the twelve apostles on the foundations. Twelve stones in the Bible: see “twelve,” p. 163. Ex 28:21There are to be twelve stones, one for each of the names of the sons of Israel, each engraved like a seal with the name of one of the twelve tribes. Ex 39:14 There were twelve stones, one for each of the names of the sons of Israel, each engraved like a seal with the name of one of the twelve tribes. Josh 4:3 and tell them to take up twelve stones from the middle of the Jordan from right where the priests stood and to carry them over with you and put them down at the place where you stay tonight.” Josh 4:8 So the Israelites did as Joshua commanded them. They took twelve stones from the middle of the Jordan, according to the number of the tribes of the Israelites, as the LORD had told Joshua; and they carried them over with them to their camp, where they put them down. Josh 4:9 Joshua set up the twelve stones that had been in the middle of the Jordan at the spot where the priests who carried the ark of the covenant had stood. And they are there to this day. Josh 4:20 And Joshua set up at Gilgal the twelve stones they had taken out of the Jordan. 1 Ki 18:31 Elijah took twelve stones, one for each of the tribes descended from Jacob, to whom the word of the LORD had come, saying, “Your name shall be Israel.” Temple of the Lord (21:22) – see entire history of the OT sanctuary of tabernacle and temple. Here the completion of the covenant-promise to be our God is complete, for when the Lord himself is our temple, then we have now re-entered into his eternal, unmediated, glorious presence. We have been redeemed by the Lamb who enables us to enter into his presence again. His presence is characterized by pure and holy light. This is where all spiritual darkness has ceased forever. The new creation is the temple of the Lord, as was prefigured in the Garden of Eden and in the sanctuary. The goal of extending his presence into all his creation has been complete. His kingdom is all and is over all. See “tabernacle” and “temple in heaven,” pp. 228, 190. See “light” and “lampstands,” pp. 95, 95. No sun or moon (21:23) – Isa 24:23; 60:19-20 – Creation imagery of the sun and the moon brings us full circle in the history of creation – fall – redemption. The lack of need for the light of the sun or the moon suggests just how far forward the created universe has come since the original creation, since redemption did not just restore what was, but took what is and redeemed it into something quite radically new, though with continuity to what preceded. See “light,” p. 95 and “lampstands,” p. 95. Kings bring splendor (21:24, 26-27) – Isa 60:3-22 – It was commonly believed that the nations would gather to bring tribute to Jerusalem at the end of time. This fulfills the mission of God to the nations who are all present and bring their tribute to the King of kings. There is nothing impure, shameful, or deceitful in the city (v. 27). Now the holy temple of God is the new city of the King of kings, and the extension of God’s kingdom-presence is complete. No more mediation to enter, no more separation from, no more alienation from, no more need for provisional-presence. The gospel of Christ has completed its purposed-task to redeem his creation for all eternity. Isa 60:3 Nations will come to your light, and kings to the brightness of your dawn. Jer 3:17 At that time they will call Jerusalem The Throne of the Lord, and all nations will gather in Jerusalem to honor the name of the Lord. No longer will they follow the stubbornness of their evil hearts. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 283 Zech 14:16-19 Then the survivors from all the nations that have attacked Jerusalem will go up year after year to worship the King, the Lord Almighty, and to celebrate the Feast of Tabernacles. 17 If any of the peoples of the earth do not go up to Jerusalem to worship the King, the Lord Almighty, they will have no rain. 18 If the Egyptian people do not go up and take part, they will have no rain. The Lord will bring on them the plague he inflicts on the nations that do not go up to celebrate the Feast of Tabernacles. 19 This will be the punishment of Egypt and the p unishment of all the nations that do not go up to celebrate the Feast of Tabernacles. Open gates (21:25) – The gates of the temple in Jerusalem were closed at night, and the gates of the city were closed at nights, and the gates were always closed on the Sabbath. Gates symbolized protection from enemies, security for inhabitants. That the gates of the New Jerusalem are always open shows the eternal security of all who belong there. In contrast to this, see where Ahaz shuts the doors of the temple in his idolatry in 2 Chron 28:24 – “Ahaz gathered together the furnishings from the temple of God and took them away. He shut the doors of the Lord’s temple and set up altars at every street corner in Jerusalem.” God desires the nations to enter his gates with thanksgiving and praise. Josh 2:5 At dusk, when it was time to close the city gate, the men left. I don’t know which way they went. Go after them quickly. You may catch up with them.” Isa 60:11 Your gates will always stand open, they will never be shut, day or night, so that men may bring you the wealth of the nations— their kings led in triumphal procession. Ps 118:19 Open for me the gates of righteousness; I will enter and give thanks to the Lord. Ps 100:4 Enter his gates with thanksgiving and his courts with praise; give thanks to him and praise his name. Ps 87:2 the LORD loves the gates of Zion more than all the dwellings of Jacob. Ps24:7 Lift up your heads, O you gates; be lifted up, you ancient doors, that the King of glory may come in. Isa 60:11 Your gates will always stand open, they will never be shut, day or night, so that men may bring you the wealth of the nations — their kings led in triumphal procession. Ezek 44:2 The Lord said to me, “This gate is to remain shut. It must not be opened; no one may enter through it. It is to remain shut because the Lord, the God of Israel, has entered through it. Jn 10:2-3 The man who enters by the gate is the shepherd of his sheep. The watchman opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. Book of life (21:27) – see “book of life,” p 125. Rev 20:12 note: Ex 32:32; Dt 29:20; Dan 12;1; Mal 3:16; cf. Lk 10:20; Rev 3:5; 21:27 . See the “gate of heaven” (Gen 28:17); cf. Mtt 7:13-14; Jn 10:1-17. See “river of life,” p. 283, “tree of life,” p. 118. Z. Revelation 22 b. The River of Life (22:1-5) End of fourth vision – Finale End of fourth vision. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 284 6. Epilogue (22:6-21) The new creation (see “new creation,” p. 52) is now described in John’s vision, and in this vision many of the images and symbols already employed come to a crescendo of marvelous beauty. They are also given with further direct words from Jesus concerning his imminent return, a testimony from the angel that his vision was trustworthy, a testimony from John that he really saw what he reported in his Revelation, a testimony from Jesus (22:6, 7, 16, 20) that he was coming soon and that he had sent his angel to John, and final warnings (John or Jesus?) not to take anything away from the prophecy of the book. The culmination of themes and motifs: river of life, the throne of the Lamb, the tree of life, the removal of the curse, the Lamb of God, the face of God, the light of God, eternal life and reigning with the Lamb, the return of the Alpha and Omega. “And I Will Bring Them to My Holy Mountain” (V'Havie'aisim el Har Kodshi) – Painting by Elyah Succot (Zechariah 8)236 Jesus in Revelation 22: ▪ The Lamb of God of the throne from which proceeds the water of life that supplies the tree of life. ▪ The Lamb of God is light of God of the city of God. ▪ The Lamb of God served by all his people. ▪ The One who is coming soon. ▪ The One who brings his reward. ▪ The Alpha and the Omega. ▪ The First and the Last. ▪ The Beginning and the End. ▪ The Sender of the angel to John. ▪ The Root and Offspring of David. ▪ The Bright and Morning Star. ▪ The Giver of the free gifts of the waters of life and the fruit of the tree of life. 1. OT background: Rev 22 ~ The new genesis River of life (22:1) – As noted, the Bible begins and ends in Paradise. Compare the rivers in the Garden of Eden. The river of life here brings us full circle to the creation and the first paradise. Life, as represented by the river and tree of life (p. 118, and next symbol in 22:2), is redemption from death and sin. It is the goal of the covenant-promise. It is pictured here in the kingdom of God manifested completely and perfectly. See “water,” p. 100 and water and thirst below (22:17). The history of the sanctuary of God in the OT, that fore-pictured in a microcosmic way, presented God’s presence as mediated. Now, in the paradise of the new heaven and new earth, the very throne of God and the Lamb is immediate “in the city” (22:3) of the New Jerusalem. See “book of Life,” p. 125. Ezek 47:1-12 The man brought me back to the entrance of the temple, and I saw water coming out from under the threshold of the temple toward the east (for the temple faced east). The water was coming down from under the south side of the temple, south of the altar. 2 He then brought me out through the north gate and led me around the outside to the outer gate facing east, and the water was flowing from the south side. 3 As the man went eastward with a measuring line in his hand, he measured off a thousand cubits and then led me through water that was ankle-deep. 4 He measured off another thousand cubits and led me through water that was knee-deep. He measured off another thousand and led me through water that was up to the waist. 5 He measured off another thousand, but now it was a river that I could not cross, because the water had risen and was deep enough to swim in—a river that no one could cross. 6 He asked me, “Son of man, do you see this?” Then he led me back to the bank of the river. 7 When I arrived there, I saw a great number of trees on each side of the river. 8 He said to me, “This water flows toward the eastern region and goes down into the Arabah, where it enters the Sea. When it empties into the Sea, the water there becomes fresh. 9 Swarms of living creatures will live wherever the river flows. There will be large numbers of fish, because this water flows there and makes the salt water fresh; so where the river flows everything will live. 10 Fishermen will stand along the shore; from En Gedi to En Eglaim there will be places for spreading nets. The fish will be of 236 http://www.artcnet.com/Elyah_Succot/Kodshi.html Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 285 11 many kinds—like the fish of the Great Sea. But the swamps and marshes will not become fresh; they will be left for salt. 12 Fruit trees of all kinds will grow on both banks of the river. Their leaves will not wither, nor will their fruit fail. Every month they will bear, because the water from the sanctuary flows to them. Their fruit will serve for food and their leaves for healing.” Zech 14:8 On that day living water will flow out from Jerusalem, half to the eastern sea and half to the western sea, in summer and in winter. Zech 13:1 On that day a fountain will be opened to the house of David and the inhabitants of Jerusalem, to cleanse them from sin and impurity. Joel 3:18 In that day the mountains will drip new wine, and the hills will flow with milk; all the ravines of Judah will run with water. A fountain will flow out of the Lord’s house and will water the valley of acacias. Tree of life (22:2,14, 18; 2:2) – Gen 2:9; 3:22 – the same as above, but the added wonder of the very tree that was forbidden to Adam and Eve after their sin against God in eating of the tree of the knowledge of good and evil. In heaven, the new Paradise, the sons of Adam and Eve, now the sons and daughters of Jesus Christ, will eat of the tree of life freely. This tree somehow stands “one on each side of the river,” indicating that the life the river represents coming from the throne of God is fully available to water the tree. This tree of life will importantly bring healing. See “tree of life,” Rev 2:2, p. 118. Ezek 47:12 Fruit trees of all kinds will grow on both banks of the river. Their leaves will not wither, nor will their fruit fail. Every month they will bear, because the water from the sanctuary flows to them. Their fruit will serve for food and their leaves for healing. No more curse (κατάθεμα) (‫( )וְ חֵ ֶרם‬22:3) – The curse of God on the earth will end, and the punishment of death for sin is over! “Where, oh death, is thy victory . . .?” The curse on the world after the fall of Adam and Eve, and the covenant-curses, are all removed forever by Christ himself. The pure and perfect crucified Lamb of God is upon the throne of God. This is the final consummation of redemption-history. Christ attained the means to remove the curse entirely through his propitiatory death and resurrection, but the final realization of that reversal and removal of the curse had to await his return. Gen 3:14-19 So the Lord God said to the serpent, “Because you have done this, “Cursed are you above all the livestock and all the wild animals! You will crawl on your belly and you will eat dust all the days of your life. 15 And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.” 16 To the woman he said, “I will greatly increase your pains in childbearing; with pain you will give birth to children. Your desire will be for your husband, and he will rule over you.” 17 To Adam he said, “Because you listened to your wife and ate from the tree about which I commanded you, ‘You must not eat of it,’ “Cursed is the ground because of you; through painful toil you will eat of it all the days of your life. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 286 18 It will produce thorns and thistles for you, and you will eat the plants of the field. 19 By the sweat of your brow you will eat your food until you return to the ground, since from it you were taken; for dust you are and to dust you will return.” Zech 14:11 It will be inhabited; never again will it be destroyed. Jerusalem will be secure. Zech 14:11 (NASB) And people will live in it, and there will bea no more curse, for Jerusalem will dwell in security. (right) new creation237 Romans 8:20-22 For the creation was subjected to frustration, not by its own choice, but by the will of the one who subjected it, in hope 21 that the creation itself will be liberated from its bondage to decay and brought into the glorious freedom of the children of God. 22 We know that the whole creation has been groaning as in the pains of childbirth right up to the present time. κατάθεμα, ατος, τό ( Audollent, Defix. Tab. 22, 23; Act. Phil. 28, p.15, 12 B. ) that which is devoted or given over to a deity. under a curse (‫)חֵ ֶרם‬, hence accursed thing (s. ἀνάθεμα 2) Rv 22:3. The passage D 16:5 is purposely) obscure: σωθήσονται ὑπ αὐτου του κ. they will be saved by the accursed one himself (i.e. by Christ who, in the minds of those offended by him, is accursed;also Gal 3:13, κατάρα). M-M.238 a Zech. 8:13; Rev. 22:3 http://newcreationperson.files.wordpress.com/2008/09/new_creation.jpg?w=630 Audollent, Defix. Tab. AAud., Defixionum Tabellae 1904. B. CDBuck, A Dictionary of Selected Synonyms in the Principal Indo-European Languages: A Contribution to the History of Ideas 1949. s. see D Didache M-M. JHMoulton and GMilligan, The Vocabulary of the Greek NT Illustrated from the Papyri and other Non-Literary Sources 1914-30. 238 Arndt, William, F. Wilbur Gingrich, Frederick W. Danker, and Walter Bauer. A Greek-English Lexicon of the New Testament and Other Early Christian Literature : A Translation and Adaption of the Fourth Revised and Augmented Edition of Walter Bauer's GriechischDeutsches Worterbuch Zu Den Schrift En Des Neuen Testaments Und Der Ubrigen Urchristlichen Literatur. electronic ed. of the 2nd ed., rev. and augmented., Page 410. Chicago: University of Chicago Press, 1979; Published in electronic form by Logos Research Systems, 1996. 237 Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 287 See his face (22:4) – Ps 17:15; 42;2; Isa 52:8; 60:2; Zech 9:14; Ps 11:7; 27:4; 42:2; cf. Mtt 5:8; Jn 1:18; Heb 12:14; 1 Cor 13:12; 1 Jn 3:2 – The very goal of all God’s redemptive work on our behalf: TO KNOW HIM PERSONALLY. The covenantpromises are now completely fulfilled. Those long banished from the presence of the eternal King are now forever restored to his glorious presence! Ps 17:15 And I—in righteousness I will see your face; when I awake, I will be satisfied with seeing your likeness. Ps 42:2 My soul thirsts for God, for the living God. When can I go and meet with God? Isa 52:8 Listen! Your watchmen lift up their voices; together they shout for joy. When the Lord returns to Zion, they will see it with their own eyes. Isa 60:2 See, darkness covers the earth and thick darkness is over the peoples, but the Lord rises upon you and his glory appears over you. Zech 9:14 Then the Lord will appear over them; his arrow will flash like lightning. The Sovereign Lord will sound the trumpet; he will march in the storms of the south, Ps 11:7 For the Lord is righteous, he loves justice; upright men will see his face. Psalm 27:4 One thing I ask of the Lord, this is what I seek: that I may dwell in the house of the Lord all the days of my life, to gaze upon the beauty of the Lord and to seek him in his temple. Ps 42:2 My soul thirsts for God, for the living God. When can I go and meet with God? Matt 5:8 Blessed are the pure in heart, for they will see God. Jn 1:18 No one has ever seen God, but God the One and Only, who is at the Father’s side, has made him known. Heb 12:14 Make every effort to live in peace with all men and to be holy; without holiness no one will see the Lord. 1 Cor 13:12 Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. 1 John 3:2 Dear friends, now we are children of God, and what we will be has not yet been made known. But we know that when he appears, we shall be like him, for we shall see him as he is. 1 Cor 13:12 Now we see but a poor reflection as in a mirror; then we shall see face to face. Now I know in part; then I shall know fully, even as I am fully known. Redeemed believers in heaven (22:1-9): • will now have access to life • will now have healing • will now have removal of the curse (separation from God and death) • will see God’s face • will now have God’s name on their foreheads (sons and daughters) (cf. 7:3 See “new name,” p. 122) • will serve God • will have the light of God as their light Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 288 • will reign forever and ever (cf. 3:21) Spirit of the prophets (22:6, 9) – This links with the motif of “soon” which is more an emphasis on the certainty of the coming events proclaimed, not the “short time.” From God’s perspective, of course, the time is always “short.” But from the human perspective, the significance here is on the definitive nature of the prophetic word of God. The revelation of redemption came through the Spirit of the prophets; the entire history of revelation of redemption is given by the God of the prophets. Thus, the revelation-testimony given to John is of the same authority as the prophets of old, and the angel sent to John to show him these things came from the God of the prophets in order to validate the prophetic word to John. That which he is shown is said to take place soon. The motif of testify/witness is also implicit here (see p. 79), for it brings the Revelation of John full circle from 1:1 where he established his claim of testimony from God. Coming soon (22:7, 12, 20) – The second coming of Christ, his return, has not yet happened, Some, but not all, of the things of Revelation have not yet happened. It could be said that the parousia of Christ is the central theme of the last chapter of Revelation and the Bible itself. Therefore, considering this Book of Revelation as a real revelation from God, we should find boundless encouragement to remain faithful and true when we consider that the same God who did all that we have read in the OT and NT, is the same God who gave us this final revelation. The continuity and unity of the Bible we find in this Revelation to John (as it relates to the OT and NT) could only be the result of divine inspiration! The hope and anticipation resulting from God’s promises to fulfill his purposes are encapsulated in this motif of soon. God is going to complete his works of redemption soon, so be patient and wait on the Lord. This theme of swift (not a temporal emphasis, but an emphasis on certain) fulfillment of God’s prophetic word is found throughout the OT and the NT, and in the Revelation of John it begins in 1:1. See “soon,” p. 82. Don’t seal up (22:10) – cf. sealed scroll in Rev 5, 6. See “seals,” p. 143. The unsealed nature of John’s Revelation indicates that God wanted it to be read and known by all who would take heard. This correlates with the “spirit of the prophets” motif in 22:6, in that it is the attested, prophetic revelation of God through the angel to the Apostle John (see “testimony,” p. 79). Dan 12:4 But you, Daniel, close up and seal the words of the scroll until the time of the end. Many will go here and there to increase knowledge. Dan 12:9 He replied, “Go your way, Daniel, because the words are closed up and sealed until the time of the end.” This visionary Apocalypse-Revelation was a revelation, not a mysterious or veiled vision. That is, we can assume that the angel assumed that the Revelation could be sufficiently understood by those who read it. Despite the fact that many symbols in the Revelation are difficult, the heart of the book is plain to all willing to consider it. Some of the main (and entirely clear) points of the Revelation are summarized in this last chapter: • Jesus is the Lamb of God who dwells on God’s throne (22:1-5). • Jesus is the one who brings life, redemption, healing, light, restoration of the creation (22:1-5). • Jesus is going to return (soon) (22:7, 12, 20; cf. 2:16; 3:11). • Jesus is worthy of our worship (not angels) (22:8-9). • The time (of the end) is near (22:10). • The time for repentance is shortening to an end (22:11). • Jesus will return with his rewards (and judgment) (22:12). • The righteous redeemed will be delivered from death and have access to the New Jerusalem (22:14). • This Revelation is true because it is a revelation of, and from, Jesus himself (22:6, 7, 16, 20). • The Spirit of God calls to all to come and drink of the waters of life freely (gospel of free grace and righteousness) (22:17, 21). Continue to do evil (22:11) – As noted, the time for repentance is shortening to an end. This is not a suggestion that people should do evil, but rather that the time is shortening very quickly, and thus they had better now heed the call of 22:17 to “Come!” and “take the free gift of the water of life.” It also reiterates the OT theme that humans typically prefer to sin rather than to be holy. Ezek 3:27 But when I speak to you, I will open your mouth and you shall say to them, ‘This is what the Sovereign Lord says.’ Whoever will listen let him listen, and whoever will refuse let him refuse; for they are a rebellious house. Ezek 20:39 “ ‘As for you, O house of Israel, this is what the Sovereign Lord says: Go and serve your idols, every one of you! But afterward you will surely listen to me and no longer profane my holy name with your gifts and idols. Dan 12:9-12 He replied, “Go your way, Daniel, because the words are closed up and sealed until the time of the end. 10 Many will be purified, made spotless and refined, but the wicked will continue to be wicked. None of the wicked will understand, but those who are wise will understand. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 289 Jer 44:25 This is what the Lord Almighty, the God of Israel, says: You and your wives have shown by your actions what you promised when you said, ‘We will certainly carry out the vows we made to burn incense and pour out drink offerings to the Queen of Heaven.’ “Go ahead then, do what you promised! Keep your vows! Amos 4:4-5 “Go to Bethel and sin; go to Gilgal and sin yet more. Bring your sacrifices every morning, your tithes every three years. 5 Burn leavened bread as a thank offering and brag about your freewill offerings— boast about them, you Israelites, for this is what you love to do,” declares the Sovereign Lord. Eccl 11:9 Be happy, young man, while you are young, and let your heart give you joy in the days of your youth. Follow the ways of your heart and whatever your eyes see, but know that for all these things God will bring you to judgment. Reward is with him (22:12; 20:11) – This is the long anticipated final judgment that both the OT and NT repeatedly predict. The time has been one of great long-suffering from the vantage point of the Judge, and it will end. His reward is therefore perfectly just, and indicated in the “give as deserved.” In the end, justice is done perfectly, the “balancing of the books” is complete because God is just. If this was not so, God would not be just. See judgment, p. 274. Gen 15:1 After this, the word of the Lord came to Abram in a vision: “Do not be afraid, Abram. I am your shield, your very great reward.” Ps 18:20 The Lord has dealt with me according to my righteousness; according to the cleanness of my hands he has rewarded me. Ps 19:11 By them is your servant warned; in keeping them there is great reward. Isa 49:4 But I said, “I have labored to no purpose; I have spent my strength in vain and for nothing. Yet what is due me is in the Lord’s hand, and my reward is with my God.” Isa 40:10 See, the Sovereign Lord comes with power, and his arm rules for him. See, his reward is with him, and his recompense accompanies him. Isa 62:11 The Lord has made proclamation to the ends of the earth: “Say to the Daughter of Zion, ‘See, your Savior comes! See, his reward is with him, and his recompense accompanies him.’ ” Jer 17:10 I the Lord search the heart and examine the mind, to reward a man according to his conduct, according to what his deeds deserve.” Ps 62:1 For the director of music. For Jeduthun. A psalm of David. My soul finds rest in God alone; my salvation comes from him. Rom 2:6-8 God “will give to each person according to what he has done.” 7 To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. 8 But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. Rev 2:23 I will strike her children dead. Then all the churches will know that I am he who searches hearts and minds, and I will repay each of you according to your deeds. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 290 Rev 20:11-14 Then I saw a great white throne and him who was seated on it. Earth and sky fled from his presence, and there was no place for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Another book was opened, which is the book of life. The dead were judged according to what they had done as recorded in the books. 13 The sea gave up the dead that were in it, and death and Hades gave up the dead that were in them, and each person was judged according to what he had done. 14 Then death and Hades were thrown into the lake of fire. The lake of fire is the second death. The judgment of the righteous and the unrighteous. The books are balanced. Job 34:11 He repays a man for what he has done; he brings upon him what his conduct deserves. Ps 62:12 and that you, O Lord, are loving. Surely you will reward each person according to what he has done. Jer 17:10 I the Lord search the heart and examine the mind, to reward a man according to his conduct, according to what his deeds deserve.” Ezek 18:20 The soul who sins is the one who will die. The son will not share the guilt of the father, nor will the father share the guilt of the son. The righteousness of the righteous man will be credited to him, and the wickedness of the wicked will be charged against him. Mtt 16:27 For the Son of Man is going to come in his Father’s glory with his angels, and then he will reward each person according to what he has done. 1 Cor 3:12-15 If any man builds on this foundation using gold, silver, costly stones, wood, hay or straw, 13 his work will be shown for what it is, because the Day will bring it to light. It will be revealed with fire, and the fire will test the quality of each man’s work. 14 If what he has built survives, he will receive his reward. 15 If it is burned up, he will suffer loss; he himself will be saved, but only as one escaping through the flames. 2 Cor 5:10 For we must all appear before the judgment seat of Christ, that each one may receive what is due him for the things done while in the body, whether good or bad. Alpha and Omega (22:13) – see pp. 87, 92. As Keener notes, “most of Revelation is framed by the announcement that the Lord of history is both Alpha and Omega” (Backgrounds, p. 820). Blessed (22:14) – See “blessed,” and “seven beatitudes, pp. 85-85. Washed robes (22:14) – See “white robes” and “water,” pp. 124, 164, 100 Tree of Life (22:14) – see “tree of life,” p. 118, “river of life,” p. 283. Outside (22:15) – Exclusion from the heavenly city is damnation, for it is the result of collusion with the beast and his lies, it is the result of loving and practicing falsehood (esp. idolatry). In contrast to the redeemed who now have full access to the presence of God, the excluded are cast out into darkness, being refused entrance to the Great Wedding Feast of the Lamb. This links with the OT motif of the graded holiness of YHWH in the sanctuary that excluded whatever was unholy, centering in the Most Holy Place extending outward to the Holy Place and then to the outer Court and beyond into the world (see Rev 11, “measuring God’s temple,” p. 181). As seen repeatedly in the Revelation of John, God’s purposes in redemption to reclaim his creation for his glorious, manifested presence extended to every square inch. This theme has not been a denial of his omnipresence, but the affirmation that all that is unholy would eventually be removed from his creation and he would be revealed in all his omniscient glory throughout the creation. Deut 23:18 You must not bring the earnings of a female prostitute or of a male prostitute a into the house of the Lord your God to pay any vow, because the Lord your God detests them both. Isa 66:22-24 “As the new heavens and the new earth that I make will endure before me,” declares the Lord, “so will your name and descendants endure. 23 From one New Moon to another and from one Sabbath to another, all mankind will come and bow down before me,” says the Lord. 24 “And they will go out and look upon the dead bodies of those who rebelled against me; their worm will not die, nor will their fire be quenched, and they will be loathsome to all mankind.” Mtt 8:12 But the subjects of the kingdom will be thrown outside, into the darkness, where there will be weeping and gnashing of teeth.” a Hebrew of a dog Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 291 Mtt 22:13 “Then the king told the attendants, ‘Tie him hand and foot, and throw him outside, into the darkness, where there will be weeping and gnashing of teeth.’ Mtt 25:11-12 “Later the others also came. ‘Sir! Sir!’ they said. ‘Open the door for us!’ 12 “But he replied, ‘I tell you the truth, I don’t know you.’ Testimony (22:16) –The angel in Revelation that Jesus sent served as the primary vehicle of God’s message to the church in this final book of the revelation of redemption. See “testimony,” p. 79, “witness,” pp. 129, 260. Root of David (22:16; 5:5) –– Jesus, was called the “shoot from the stump of Jesse,” as a descendent of David. Jesus makes it plain, however, that He is the Root of David. The anticipated Messiah was to be form the line of David, but Jesus claims he before David. This same idea is expressed in by Jesus in John’s Gospel: Jn 8:58 “I tell you the truth,” Jesus answered, “before Abraham was born, I am!” See “Root of David,” p. 143 (esp. Isa 11:1, 10). Cf. Jn 15:1-8 “I am the true vine, and my Father is the gardener. 2 He cuts off every branch in me that bears no fruit, while every branch that does bear fruit he prunesa so that it will be even more fruitful. 3 You are already clean because of the word I have spoken to you. 4 Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me. 5 “I am the vine; you are the branches. If a man remains in me and I in him, he will bear much fruit; apart from me you can do nothing. 6 If anyone does not remain in me, he is like a branch that is thrown away and withers; such branches are picked up, thrown into the fire and burned. 7 If you remain in me and my words remain in you, ask whatever you wish, and it will be given you. 8 This is to my Father’s glory, that you bear much fruit, showing yourselves to be my disciples. Morning star (22:16) – This draws particularly on Balaam’s Messianic prophecy in Num 24:17, but reflects numerous OT/NT texts of light (see “lampstands” and “light,” pp. 95, 95), since God is light and in him is no darkness – The morning star (which astronomically is Venus, the ancient symbol of victory and sovereignty) indicates the dawn of the new age of eternal redemption in the new heaven and new earth of the New Jerusalem. See “stars,” p. 101. Num 24:17 I see him, but not now; I behold him, but not near. A star will come out of Jacob; a scepter will rise out of Israel. He will crush the foreheads of Moab, the skulls of all the sons of Sheth. Ps 36:9 For with you is the fountain of life; in your light we see light. Isa 9:2 The people walking in darkness have seen a great light; on those living in the land of the shadow of death a a light has dawned. Isa 42:6 I, the Lord, have called you in righteousness; I will take hold of your hand. I will keep you and will make you to be a covenant for the people and a light for the Gentiles, Isa 49:6 he says: “It is too small a thing for you to be my servant a The Greek for prunes also means cleans. a Or land of darkness Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 292 to restore the tribes of Jacob and bring back those of Israel I have kept. I will also make you a light for the Gentiles, that you may bring my salvation to the ends of the earth.” Isa 58:10 and if you spend yourselves in behalf of the hungry and satisfy the needs of the oppressed, then your light will rise in the darkness, and your night will become like the noonday. Isa 60:1 Arise, shine, for your light has come, and the glory of the Lord rises upon you. Mal 4:2 But for you who revere my name, the sun of righteousness will rise with healing in its wings. And you will go out and leap like calves released from the stall. Bride (22:17) – see wedding supper in Rev 19:9, 19; see “bride” and “groom,” p. 254. Free water of life (22:17) – The motif of “free” is found many times in the Bible. Indeed, the very heart of the gospel is the grace we “feely” receive (though it was costly for Christ). See “water,” p. 100 and “river of life” (22:1). Isa 55:7 Let the wicked forsake his way and the evil man his thoughts. Let him turn to the Lord, and he will have mercy on him, and to our God, for he will freely pardon. Hos 14:4 I will heal their waywardness and love them freely, for my anger has turned away from them. Mtt 10:8 Heal the sick, raise the dead, cleanse those who have leprosy, b drive out demons. Freely you have received, freely give. Rom 3:24 and are justified freely by his grace through the redemption that came by Christ Jesus. 1 Cor 2:12 We have not received the spirit of the world but the Spirit who is from God, that we may understand what God has freely given us. Eph 1:6 to the praise of his glorious grace, which he has freely given us in the One he loves. Whoever is thirsty (22:17) – See “water,” p. 100. Isa 44:3 For I will pour water on the thirsty land, and streams on the dry ground; I will pour out my Spirit on your offspring, and my blessing on your descendants. Isa 55:1 Come, all you who are thirsty, come to the waters; and you who have no money, come, buy and eat! Come, buy wine and milk without money and without cost. Jer 2:13 My people have committed two sins: They have forsaken me, the spring of living water, and have dug their own cisterns, broken cisterns that cannot hold water. Jer 17:13 O Lord, the hope of Israel, all who forsake you will be put to shame. Those who turn away from you will be written in the dust because they have forsaken the Lord, b The Greek word was used for various diseases affecting the skin—not necessarily leprosy. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 293 the spring of living water. Zech 14:8 On that day living water will flow out from Jerusalem, half to the eastern sea b and half to the western sea,c in summer and in winter. Jn 4:10 Jesus answered her, “If you knew the gift of God and who it is that asks you for a drink, you would have asked him and he would have given you living water.” Don’t add or subtract (22:18-19) – Covenants between God and his people could not be altered to suit the whims of the people any more than those between humans. Curses attended the breaking of covenants. God’s inscripturated revelation has ceased with the closing of this book. This fact, should lead us to extreme caution in supposing God reveals “further revelation” to us, and to keep us ever close to this his Word. Considering the widespread proliferation of pseudo-scriptures (e.g., Gnostic and apocryphal works about Jesus), John’s warning is entirely understandable. This corresponds with the “testimony” and “witness” motifs (pp. 79, 129, 260) that are presented throughout scripture to attest to God’s veracity, faithfulness, love, purposes, plans, actions etc., etc. We have the testimony of the prophets and apostles through the Word of revelation. We have no excuse for ignorance of the gospel. Any denial, ignoring, twisting, misrepresenting of God’s revelation can result in plagues and removal from access to the tree of life and the holy city. God (in Christ) has spoken and his word will not return to him empty (). Deut 4:2 Do not add to what I command you and do not subtract from it, but keep the commands of the Lord your God that I give you. Deut 12:32 See that you do all I command you; do not add to it or take away from it. Prov 30:6 Do not add to his words, or he will rebuke you and prove you a liar. Prophecies of the book (22:18) – the last prophet in/of the history of redemption is now ending his book of revelation. This reiterates the theme of the revelation of God through the prophetic word of scripture. Importantly, this is not John’s prophetic word, but it is Jesus’ prophetic word – he is the one who testifies through John’s revelatory vision. Tree of life (22:19) – see”tree of life,”p. 118, “ river of life,” p. 283 Holy city (22:19) – In the OT, the central place of God’s redemptive purposes and works in Zion, the city of Jerusalem which refigured the redeemed people of God from all the nations. This city is holy because God is present there. See “holy city,” p. 182. Neh 11:1 Now the leaders of the people settled in Jerusalem, and the rest of the people cast lots to bring one out of every ten to live in Jerusalem, the holy city, while the remaining nine were to stay in their own towns. Neh 11:18 The Levites in the holy city totaled 284. Isaiah 48:2 you who call yourselves citizens of the holy city and rely on the God of Israel— the Lord Almighty is his name: Isaiah 52:1 Awake, awake, O Zion, clothe yourself with strength. Put on your garments of splendor, O Jerusalem, the holy city. The uncircumcised and defiled will not enter you again. Dan 9:24 Seventy ‘sevens’ are decreed for your people and your holy city to finish transgression, to put an end to sin, to atone for wickedness, to bring in everlasting righteousness, to seal up vision and prophecy and to anoint the most holy. Mtt 4:5 Then the devil took him to the holy city and had him stand on the highest point of the temple. Mtt 27:53 They came out of the tombs, and after Jesus’ resurrection they went into the holy city and appeared to many people. Rev 11:2 But exclude the outer court; do not measure it, because it has been given to the Gentiles. They will trample on the holy city for 42 months. Rev 21:2 I saw the Holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride beautifully dressed for her husband. Rev 21:10 And he carried me away in the Spirit to a mountain great and high, and showed me the Holy city, Jerusalem, coming down out of heaven from God. Rev 22:19 And if anyone takes words away from this book of prophecy, God will take away from him his share in the tree of life and in the holy city, which are described in this book. Coming soon (22:20) – maranatha – Christ is going to return. This is our hope as believers in his gospel and promises. b That is, the Dead Sea c That is, the Mediterranean Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 294 1 Cor 16:22 If anyone does not love the Lord—a curse be on him. Come, O Lordb! Amen (22:20-21) – an apt conclusion to the entire revelation of redemption. It is as if the “prayer” of redemption is finally concluded with the confidence that is has been completely answered! This theme has been seen repeatedly in the Revelation of Jon, and reflects an important motif in the Bible, but I have reserved the “amen” texts until the end. See “Amen,” Rev 1:7, pp. 92. [move these texts up to 7:1???] BHS and GR Amen – Num 5:22 May this water that brings a curse enter your body so that your abdomen swells and your thigh wastes away. c” “ ‘Then the woman is to say, “Amen. So be it.” Deut 27:15 “Cursed is the man who carves an image or casts an idol—a thing detestable to the Lord, the work of the craftsman’s hands—and sets it up in secret.” Then all the people shall say, “Amen!” Deut 27:16 “Cursed is the man who dishonors his father or his mother.” Then all the people shall say, “Amen!” Deut 27:17 “Cursed is the man who moves his neighbor’s boundary stone.” Then all the people shall say, “Amen!” Deut 27:18 “Cursed is the man who leads the blind astray on the road.” Then all the people shall say, “Amen!” Deut 27:19 “Cursed is the man who withholds justice from the alien, the fatherless or the widow.” Then all the people shall say, “Amen!” Deut 27:20 “Cursed is the man who sleeps with his father’s wife, for he dishonors his father’s bed.” Then all the people shall say, “Amen!” Deut 27:21 “Cursed is the man who has sexual relations with any animal.” Then all the people shall say, “Amen!” Deut 27:22 “Cursed is the man who sleeps with his sister, the daughter of his father or the daughter of his mother.” Then all the people shall say, “Amen!” Deu 27:23 “Cursed is the man who sleeps with his mother-in-law.” Then all the people shall say, “Amen!” Deut 27:24 “Cursed is the man who kills his neighbor secretly.” Then all the people shall say, “Amen!” Deut 27:25 “Cursed is the man who accepts a bribe to kill an innocent person.” Then all the people shall say, “Amen!” Deut 27:26 “Cursed is the man who does not uphold the words of this law by carrying them out.” Then all the people shall say, “Amen!” 1 Kings 1:36 Benaiah son of Jehoiada answered the king, “Amen! May the Lord, the God of my lord the king, so declare it. 1 Chron 16:36 Praise be to the Lord, the God of Israel, from everlasting to everlasting. Then all the people said “Amen” and “Praise the Lord.” Neh 5:13 I also shook out the folds of my robe and said, “In this way may God shake out of his house and possessions every man who does not keep this promise. So may such a man be shaken out and emptied!” At this the whole assembly said, “Amen,” and praised the Lord. And the people did as they had promised. Neh 8:6 Ezra praised the Lord, the great God; and all the people lifted their hands and responded, “Amen! Amen!” Then they bowed down and worshiped the Lord with their faces to the ground. Ps 41:13 Praise be to the Lord, the God of Israel, from everlasting to everlasting. Amen and Amen. Ps 72:19 Praise be to his glorious name forever; may the whole earth be filled with his glory. Amen and Amen. Ps 89:52 Praise be to the Lord forever! Amen and Amen. Ps 106:48 Praise be to the Lord, the God of Israel, from everlasting to everlasting. Let all the people say, “Amen!” Praise the Lord. Jer 11:5 Then I will fulfill the oath I swore to your forefathers, to give them a land flowing with milk and honey’—the land you possess today.” I answered, “Amen, Lord.” Jer 28:6 He said, “Amen! May the Lord do so! May the Lord fulfill the words you have prophesied by bringing the articles of the Lord’s house and all the exiles back to this place from Babylon. Rom 1:25 They exchanged the truth of God for a lie, and worshiped and served created things rather than the Creator—who is forever praised. Amen. Rom 9:5 Theirs are the patriarchs, and from them is traced the human ancestry of Christ, who is God over all, forever praised! Amen. Rom 11:36 For from him and through him and to him are all things. To him be the glory forever! Amen. Rom 15:33 The God of peace be with you all. Amen. Rom 16:27 to the only wise God be glory forever through Jesus Christ! Amen. 1 Cor 14:16 If you are praising God with your spirit, how can one who finds himself among those who do not understand say “Amen” to your thanksgiving, since he does not know what you are saying? b In Aramaic the expression Come, O Lord is Maranatha. c Or body and cause you to be barren and have a miscarrying womb Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 295 1 Cor 16:24 My love to all of you in Christ Jesus. Amen. 2 Cor 1:20 For no matter how many promises God has made, they are “Yes” in Christ. And so through him the “Amen” is spoken by us to the glory of God. Gal 1:5 to whom be glory for ever and ever. Amen. Gal 6:18 The grace of our Lord Jesus Christ be with your spirit, brothers. Amen. Eph 3:21 to him be glory in the church and in Christ Jesus throughout all generations, for ever and ever! Amen. Phil 4:20 To our God and Father be glory for ever and ever. Amen. Phil 4:23 The grace of the Lord Jesus Christ be with your spirit. Amen. 1 Tim 1:17 Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen. 1 Tim 6:16 who alone is immortal and who lives in unapproachable light, whom no one has seen or can see. To him be honor and might forever. Amen. 2 Tim 4:18 The Lord will rescue me from every evil attack and will bring me safely to his heavenly kingdom. To him be glory for ever and ever. Amen. Heb 13:21 equip you with everything good for doing his will, and may he work in us what is pleasing to him, through Jesus Christ, to whom be glory for ever and ever. Amen. 1 Peter 4:11 If anyone speaks, he should do it as one speaking the very words of God. If anyone serves, he should do it with the strength God provides, so that in all things God may be praised through Jesus Christ. To him be the glory and the power for ever and ever. Amen. 1 Pet 5:11 To him be the power for ever and ever. Amen. 2 Pet 3:18 But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be glory both now and forever! Amen. Jude 25 to the only God our Savior be glory, majesty, power and authority, through Jesus Christ our Lord, before all ages, now and forevermore! Amen. Rev 1:6 and has made us to be a kingdom and priests to serve his God and Father—to him be glory and power for ever and ever! Amen. Rev 1:7 Look, he is coming with the clouds, and every eye will see him, even those who pierced him; and all the peoples of the earth will mourn because of him. So shall it be! Amen. Rev 3:14 “To the angel of the church in Laodicea write: These are the words of the Amen, the faithful and true witness, the ruler of God’s creation. Rev 5:14 The four living creatures said, “Amen,” and the elders fell down and worshiped. Rev 7:12 saying: “Amen! Praise and glory and wisdom and thanks and honor and power and strength be to our God for ever and ever. Amen!” Rev 19:4 The twenty-four elders and the four living creatures fell down and worshiped God, who was seated on the throne. And they cried: “Amen, Hallelujah!” Rev 22:20 He who testifies to these things says, “Yes, I am coming soon.” Amen. Come, Lord Jesus. Rev 22:21 The grace of the Lord Jesus be with God’s people. Amen. Ἀμήν III. Bibliography A. Revelation Adams, Jay. The Time is at Hand. Phillipsburg, New Jersey: Presbyterian and Reformed Publishing Co. 1966. [preterist] Alford, Henry. The Greek Testament: Vol. IV: Hebrews-Revelation. Chicago: Moody, 1958 reprint of 7th ed. [Historicist & Futurist. Premil] -----. The Revelation in The Greek Testament. Revised by Everett F. Harrison. Chicago: Moody Press, 1958. [Spiritual] Archer, Gleason L., Paul D. Feinberg, Douglas J. Moo, Richard R. Reiter. The Rapture: Pre-, Mid-, or Post Tribulational? Grand Rapids: Academie Books, Zondervan Publishing House, 1984. Ashcraft, Morris. Hebrews—Revelation in The Broadman Bible Commentary. Gen. editor, J. Allen. Vol. 12. Nashville: Broadman Press, 1972). [preterist] Aune, David E. Revelation. 3 volumes. Word Biblical Commentary 52A. B.C. Dallas: Word; and Nashville: Thomas Nelson, 1997-1998. Barnes, Albert. Revelation in Notes on the New Testament. Grand Rapids: Baker Book House, 1884. [historicist) Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 296 Barnhouse, Donald Grey. Revelation. An Expository Commentary. Grand Rapids: Zondervan Publishing House, 1971. [futurist] Bauckham, Richard J. The Theology of the Book of Revelation. Cambridge: Cambridge University Press, 1993. Bavinck, Herman. The Last Things: Hope for This World and the Next. Edited by John Bolt. Translated by John Vriend, 1996. -----. “The Renewal of Creation.” Reformed Dogmatics. Volume 4. Grand Rapids: Baker Books, 208, pp. 715-730. Beale, G.K. The Book of Revelation. NIGTC. Grand Rapids: Eerdmans, 1999. -----. The Use of Daniel in Jewish Apocalyptic Literature and in the Revelation of St. John. Lanham, MD: University Press of America, 1984. -----. “The interpretive Problem of Revelation 1:19.” Novum Testamentum. Volume 34. Fasc. 4, Oct., 1992, pp. 360-387. Beasley-Murray, G. R. Revelation. New Century Bible. Grand Rapids: Eerdmans, 1983. Reprint of 1974 ed. [Preterist & Futurist] Beckwith, Isbon T. The Apocalypse of John. Grand Rapids: Baker Book House, 1967. Berkhouwer, G.C. The Return of Christ. Translated by James Van Oosterom. Studies in Dogmatics. Grand Rapids: Eerdmans, 1972. Biederwolf, William E. The Second Coming Bible. Grand Rapids: Baker Book House, repr. 1972. Boring, M. Eugene. Revelation in Interpretation. A Bible Commentary For Preaching and Teaching. Editor, James Luther Mays. Louisville: John Knox Press, 1989. Bowman, J. W. Revelation. The Interpreter’s Dictionary of the Bible. Vol. 4. Nashville: Abingdon, 1962. Bruce, Frederick F. Revelation. The International Bible Commentary. Grand Rapids: Zondervan, rev. 1986. Caird, G. B. A Commentary on the Revelation of St. John the Divine. Harper's NT Commentary. New York: Harper, 1966. [Preterist & Liberal] Cambier, J. “Les images de l’Ancien Testament dans l’Apocalypse.” NRT 77 (1955), pp. 113–23. Caringola, Robert. The Present Reign of Jesus Christ: A Historical Interpretation of the Book of Revelation. Springfield, MO: Abundant Life Ministries Reformed Press, 1995. [historicist] R. H. Charles, A Critical and Exegetical Commentary on the Revelation of St. John. Two vols.; Edinburgh: T & T Clark, 1920. Carpenter, W. Boyd. The Revelation of St. John. Ellicott’s Commentary on the Whole Bible. Vol. VIII. Editor, C. J. Ellicott. Grand Rapids: Zondervan, 1959. Carrington, Philip. The Meaning of the Revelation. London: SPCK, 1931. [preterist] Charles, R. H. A Critical & Exegetical Commentary on the Revelation of St. John. Two vols. International Critical Commentary. Edinburgh: Clark, 1920. [liberal] Chilton, David. The Days of Vengeance: An Exposition of the Book of Revelation. Fort Worth, Texas: Dominion Press, 1987. [preterist] -----. Paradise Restored: a biblical Theology of Dominion. Fort Worth: Dominion, 1985. Clark, David S. The Message From Patmos: A Postmillennial Commentary on the Book of Revelation. Grand Rapids: Baker Book House, 1989). [preterist] Clarke, Adam. Adam Clarke’s Commentary on the Holy Bible. Abridged by Ralph Earle. Grand Rapids: Baker Book House, 1967. [historicist] Clouse, Robert G. The Meaning of the Millennium: Four Views. Downers Grove: InterVarsity Press, 1977. Cohen, Gary G. Understanding Revelation: a Chronology of the Apocalypse. Collingswood, NJ: Christian Beacon, 1968. [premil] Colclasure, Chuck. The Overcomers: the Unveiling of Hope, Comfort, and Encouragement. Nashville: Nelson, 1981. ]Idealist. Amil.] DeMar, Gary. Last Days Madness: The Folly of Trying to Predict When Christ Will Return. Brentwood, Tenn: Wolgemuth & Hyatt, 1991. Ekrem, Akurgal. Ancient Civilizations and Ruins in Turkey. 8th edition. Istanbul, 1993. Eller, Vernard. The Most Revealing Book of the Bible: Making Sense Out of Revelation. Grand Rapids: Eerdmans, 1974. Preterist and futurist. Premil. Somewhat liberalizing. Elliott, E. B. Horae Apocalyptica. Four vols. London: Seeley, Burnside, and Seeley, 1847. [historicist] Elwell, Walter A., ed. Evangelical Commentary on the Bible. Grand Rapids: Baker Book House, 1989. Farrer, Austin. The Revelation of St. John the Divine. Oxford: Clarendon Press, 1964. -----. A Rebirth of Images: The Making of St. John’s Apocalypse. Boston: Beacon, 1963. Fekkes, Jan. Isaiah and Prophetic Traditions in the Book of Revelation: visionary antecedents and their development. New York and London: Continuum International Publishing Group, 1994. Feuillet, A. The Apocalypse. Staten Island, NY: Alba House, 1965. Gaebelein, Arno C. The Revelation: An Analysis and Exposition of the Last Book of the Bible. Neptune, NJ: Loizeaux Brothers, 1915). [futurist] Gentry, Kenneth. The Beast of Revelation. Tyler, Texas.: Institute for Christian Economics, 1989. [preteristl -----. Before Jerusalem Fell: The Dating of the Book of Revelation. Tyler, Texas: Institute for Christian Economics, 1989. [preterist] Grenz, Stanley J. The Millennial Maze: Sorting Out Evangelical Options. Downers Grove: InterVarsity Press, 1992. Halley, Homer. Revelation. An Introduction and Commentary. Grand Rapids: Baker Book House, 1979. [late-date preterist/spiritual] Heide, Gale Z. “What Is New About The New Heaven And The New Earth? A Theology Of Creation From Revelation 21 And 2 Peter 3. Journal of the Evangelical Theological Society, 40/1 (March 1997), pp. 37–56. (on SkyDrive). Hemer, Colin. J. The Letters to the Seven Churches of Asia in Their Local Setting. Grand Rapids, MI: Eerdmans, 2000. Hendriksen, William. More than Conquerors: an Interpretation of the Book of Revelation. Grand Rapids: Baker, 1961. Idealist (or recap Historical). Amil. Henry, Matthew. Acts to Revelation. Vol. 6. Matthew Henry’s Commentary on the Whole Bible. Old Tappan, N.J.: Fleming H. Revell). [historicist] Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 297 Hobbs, Herschel H. The Cosmic Drama (Waco, Tex.: Word Books, 1971). [late-date preterist/spiritual] Hoekema, Anthony A. The Bible and the Future. Grand Rapids: Eerdmans, 1979.[Amil] Hoeksema, Herman. Behold He Cometh! An Exposition of the Book of Revelation. Grand Rapids: Reformed Free, 1969. Idealist and Futurist. Amil. Hort, F.J.A. The Apocalypse of St. John 1-3: The Greek Text with Introduction, Commentary, and Addiotional Notes. London: Macmillan, 1908. Reprinted in Hort, F.J.A. Expository and Exegetical Studie: Compendium of Works Formerly Published Separately. Limited Classical Reprint Library. Minneapolis: Klock and klock, 1980. House, H. Wayne. “Creation and Redemption: a Study of Kingdom Interplay.” JETS 35/1. March, 2992, pp. 3-17. Hultberg, Alan. General Editor. Three Views on the Rapture: Pre-Tribulation, Pre-Wrath, or Post-Tribulation. Grand Rapids: Zondervan Academic, 2011. Ironside, H. A. Lectures on the Revelation. Neptune, NJ.: Loizeaux Brothers, 1920. [futurist] Kaiser, Walter C. Preaching and Teaching the Last Things: Old Testament Eschatology for the Life of the Church. Grand Rapids: Baker Academic, 2011. Jenkins, Ferrell. The Old Testament in the Book of Revelation. Marion, IN: Cogdill, 1972. Good survey. More details in Swete. Ladd, George E. A Commentary on the Revelation of John. Grand Rapids: Eerdmans, 1972. Mostly Futurist. Premil. -----. The Blessed Hope. Grand Rapids: Eerdmans, 1956. Larkin, Clarence. The Book of Revelation. Philadelphia: Clarence Larkin Estate, 1919. Futurist. Premil. Dispensational. Nice charts. Lenski, R. C. H. The Interpretation of St. John's Revelation. Minneapolis: Augsburg, 1961 reprint of 1941 ed. Idealist. Amil. Lindsey, Hal. There’s a New World Coming: A Prophetic Odyssey. Eugene, Oregon: Harvest House, 1973). [futurist] Lohse, E. “Die alttestamentliche Sprache des Sehers Johannes.” ZNW 52 (1961), pp. 122–26 Michaels, J. Ramsey. Interpreting the Book of Revelation. Grand Rapids: Baker Books, 1992. Middleton, J. Richard. “A New Heaven and a New Earth”: The Case for a Holistic Reading of the Biblical Story of Redemption.” Journal for Christian Theological Research. Volume 11, 2006, pp. 73-97. -----. A New Heaven and a New Earth: Reclaiming Biblical Eschatology. Grand Rapids: Baker Books, 2013. Miller, Fred P. Revelation: A Panorama of the Gospel Age. Clermont, Florida: Moellerhaus, 1991. [historicist] Milligan, William. The Book of Revelation. London: Hodder & Stoughton, 1889. [spiritual] Moffatt, James. Revelation in The Expositor’s Greek Text. Grand Rapids: Eerdmans, 1974. Moo, Douglas J. “Nature in the New Creation: New Testament Eschtology and the Environment. ” Journal of the Evangelical Theological Society, 49, 2006, pp. 449-488. (on SkyDrive) Morey, Earl. Notes on Revelation in The Spirit-Filled Life Bible. General editor, Jack W. Hayford. Nashville: Thomas Nelson, 1991. [spiritual] Morris, Leon. The Revelation of St. John. Tyndale NT Comm. London: Tyndale, 1969. Mostly preterist. Amil. -----. The Revelation Record: A Scientific and Devotional Commentary on the Book of Revelation. Wheaton: Tyndale House, 1983). [futurist] Morris, S. L. The Drama of Christianity. Richmond, Va.: Presbyterian Committee of Publication, 1928). [Amil] Mounce, Robert H. The Book of Revelation. New International Commentary. Grand Rapids: Eerdmans, 1977. [Futurist. Premil] Moyise, Steve. “Intertextuality and the Study of The Old Testament in The New.” The Old Testament in the New: Essays in Honour of J.L. North. JSNTSup 189. Sheffield: Sheffield Academic Press, 2000. -----. The Old Testament in the Book of Revelation. Sheffield, UK: Sheffield Academic Press, 1995. Neihaus, Jeffrey. “The Restoration of All Things.” Ancient Near Eastern Themes in Biblical Theology. Gran Rapids: Kregel Academic & Professional, 2008), pp. 165-176. (On SkyDrive) Newman, Robert C. "The Return of Christ: Interpreting Revelation by Its Allusions." IBRI Research Report 24. Hatfield, PA: Interdisciplinary Biblical Research Institute, 1985.Uses OT allusions and contextual continuity to argue for premill interpretation of Rev 19-20. Paulien, Jon. “Criteria And The Assessment Of Allusions To The Old Testament In The Book Of Revelation.” Studies in the Book of Revelation. Edited by Steve Moyise. Edinburgh: T & T Clark, 2001, 113-129. -----. Paulien, J.: “Elusive Allusions: The Problematic Use of the Old Testament in Revelation,” Biblical Research 33 (1988), 37-53. Peake, Arthur S. The Revelation of John. Hartley Lectures. London: Joseph Johnson, 1919. Pieters, Albertus. The Lamb, the Woman, and the Dragon. Grand Rapids: Zondervan, 1937. [late-date preterist/spiritual] Pinkoski, Jim. The Prophecies of Daniel and Revelation. Frederick, Md: Amazing Facts, Inc., 1986. [historicist, Seventh-Day Adventist] Plummer, A. and Clemance, C. Revelation in The Pulpit Commentary. London: Kegan Paul, 1890. Ramsay, William M. Letters to the Seven Churches of Asia. Grand Rapids: Baker, 1963 reprint. Main source of historical and archaeological information on seven churches. Ridderbos, Herman. The Coming of the Coming. Translated by H. de Jongste. Edited by Raymond O. Zorn. Philadelphia: Presbyterian and Reformed, 1962. Rist, M. “The Use of the Old Testament by the Author of Revelation.” Iliff Review 17 (1960), pp. 3–10 Ruiz, J. P. Ezekiel in the Apocalypse. New York: Peter Lang, 1989. Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 298 Rushdoony, R. J. Thy Kingdom Come: Studies in Daniel and Revelation. Nutley, NJ: Presbyterian & Reformed, 1971. Idealist. Postmil. Russell, J. Stewart. The Parousia: A Critical Inquiry into the New Testament Doctrine of our Lord’s Second Coming. Grand Rapids: Baker Book House, 1887, reprint 1983. [preterist] Ryrie, Charles Caldwell. Revelation. Chicago: Moody Press, 1968. [futurist] Seiss, J. A. The Apocalypse: Lectures on the Book of Revelation. Grand Rapids: Zondervan, 1957. [futurist] Smith, Wilbur M. “The New Heavens and a New Earth.” The Biblical Doctrine of Heaven. Chicago: Moody Press, 1982, pp. 223-236. Sproul, R.C. The Last Days According to Jesus. Gran Rapids: Baker Books, 1998. Stanley, John E. Revelation. Asbury Bible Commentary. General editors, Eugene Carpenter and Wayne McCown. Kansas City, Mo.: Beacon Hill. Stedman, Ray C. God’s Final Word: Understanding Revelation. Grand Rapids: Discovery House, 1991. [futurist] Strand, Kenneth A. Interpreting the Book of Revelation: Hermeneutical Guidelines, with Brief Introduction to Literary Analysis. Second ed. Naples, FL: Ann Arbor, 1979. Strauss, Lehman. The Book of the Revelation (Neptune, NJ.: Loizeaux Brothers, 1964. [futurist] Stuart, Moses. A Commentary on the Apocalypse. Two vols. Andover, Mass.: Allen, 1845. [preteristJ Summers, Ray. Worthy Is the Lamb: An Interpretation of Revelation. Nashville, Tenn.: Broadman Press, 1951. [late-date preterist/spiritual] Swete, H. B. The Apocalypse of St. John. Third ed. London: Macmillan, 1911, Reprint, Grand Rapids: Kregel, 1977. Preterist and Idealist. Amil. Tenney, Merrill C. Interpreting Revelation. Grand Rapids: Eerdmans, 1957. [futurist] Terry, Milton S. Biblical Apocalyptics: A Study of the Most Notable Revelations of God and of Christ in the Canonical Scriptures. New York: Eaton and Mains, 1898. [preterist] Trudinger, P. “Some Observations Concerning the Text of the Old Testament in the Book of Revelation.” JTS 17 (1966), pp. 82–88 Wainwright, Arthur W. Mysterious Apocalypse. Nashville, Tenn.: Abingdon, 1993. Walvoord, John F. The Revelation of Jesus Christ. Chicago: Moody, 1966. Futurist. Premil. Wilcock, Michael. I Saw Heaven Opened: the Message of Revelation. The Bible Speaks Today. Downers Grove, IL: InterVarsity, 1975. Idealist. Amil. Williams, Michael. This World is Not My Home: the Origins and Development of Dispensationalism. Glasgow, Scotland: Mentor, Christian Focus Publications, 2003. -----. “Rapture or Resurrection? Presbyterion 24/1. 1998, pp. 9-37. (on SkyDrive) Willis, J. T. “The Old Testament and the Book of Revelation.” Johannine Studies. Edited by J. Priest, Malibu, CA: Pepperdine University, 1989. Wilson, Geoffrey B. Revelation. Durham, England: Evangelical Press, 1985. [spiritual] Wilson, Mark. Revelation. Zondervan Illustrated Bible Backgrounds Commentary. Vol. 4. Clinton E. Arnold, General Editor. Grand Rapids: Zondveran, 2002. -----. Charts on the Book of Revelation: Literary, Historical, and Theological Perspectives. Grand Rapids: Kregel Academic, 2007. Wright, N. Thomas. “New Heavens, New Earth: The Biblical Picture of Christian Hope.” Cambridge: Grove Books Limited (on SkyDrive). -----. “Heaven is NOT Our Home.” Christianity Today. April, 2008, pp. 36-39. B. Apocalyptic Literature Charles, R. H., ed. The Apocrypha and Pseudepigrapha of the Old Testament. Two vols. Oxford: Clarendon, 1913. Charlesworth, J. H., ed. The Old Testament Pseudepigrapha. Volume 1: Apocalyptic Literature & Testaments. Garden City, NY: Doubleday, 1983. Eissfeldt, Otto. The Old Testament: an Introduction. New York: Harper & Row, 1965. [Includes introductions to main Jewish apocalyptic works] Goheen, Michael W.“(Re)New(ed) Creation: The End of the Story.” From http://www.biblicaltheology.ca/blue_files/(Re)New(ed)%20Creation-The%20End%20of%20the%20Story.pdf (on SkyDrive). Goodspeed, E. J. and Grant, Robert M. A History of Early Christian Literature. Rev. ed. Chicago: Phoenix Books, 1966. [Overview of ancient Christian literature before Nicea] Hennecke, Edgar and Schneemelcher, Wilhelm, eds. New Testament Apocrypha. Two vols. Philadephia: Westminster, 1963-64. James, M. R. The Apocryphal New Testament. Oxford: Clarendon, 1924. Kraft, Robert A., ed. Society of Biblical Literature. Texts & Translations. Pseudepigrapha series. Missoula, MT: Scholars Press, 1972. Milik, J. T. The Books of Enoch: Aramaic Fragments of Qumran Cave 4. Oxford: Clarendon, 1976. Morris, Leon. Apocalyptic. Grand Rapids: Eerdmans, 1972. [Evangelical assessment of apocalyptic literature] Oesterley, W. O. E. and Box, G. H., eds. Translations of Early Documents. 1st Series: Palestinian-Jewish & Cognate Texts (pre-rabbinic); 2nd Series: Hellenistic-Jewish Texts. London: SPCK, 1916-20. Rowley, H. H. The Relevance of Apocalyptic. 2nd ed. London: Lutterworth, 1947. [liberal perspective] Russell, D. S. The Method and Message of Jewish Apocalyptic. Philadelphia: Westminster, 1964.[liberal perspective] Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 299 C. Msc references Bartholomew, Craig, Colin Green, and Karl Möller. Editors. Renewing Biblical Interpretation. Paternoster Press: Carlisle, Cumbria, U.K; Grand Rapids: Zondervan Publishing House, 2000. ----- and C.Stephen Evans, Mary Healey, Murray Rae, editors. “Behind” The Text: History and Biblical Interpretation. Bullinger, E.W. Figures of Speech Used in the Bible. Grand Rapids: Baker Book House, 1898 (1968). Sailhamer, John H. Introduction to Old Testament Theology: A Canonical Approach. Grand Rapids: Zondervan Publishing House, 1995. Wells, Jay. “Figural Representation and Canonical Unity.” Scott Hafemann, Editor. Biblical Theology. Downers Grove: InterVarsity Press, 2002, pp. 111-125. Silva, Moisés. Biblical Words and Their Meaning: An Introduction to Lexical Semantics. Grand Rapids: Zondervan, 1983. -----. God, Language, and Scripture: Reading the Bible in the Light of General Linguistics. Foundations of Contemporary Interpretation 4. Grand Rapids: Zondervan, 1990. D. WWW http://www.revelation-resources.com/ http://www.biblicalstudies.org.uk/revelation.php http://www.innovatedlife.com/Albrecht%20Durer.htm Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 300 E. Index 666, 42, 209, 210, 213, 214, 215, 228, 229 Abaddon, 173, 174 abiding presence, 191 abyss, 102, 125, 173, 174, 183, 192, 196, 198, 200, 207, 208, 209, 214, 215, 237, 242, 268 altar, 92, 94, 96, 111, 122, 128, 132, 138, 139, 153, 155, 167, 168, 169, 174, 190, 191, 215, 230 apostasy, 237 ark, 54, 89, 122, 136, 137, 138, 139, 141, 146, 153, 155, 168, 170, 190, 191, 228, 230, 282 ark of the covenant, 54, 168, 170, 190, 228, 230, 277, 282 ark of the testimony, 190 Assyria, 237, 261 atonement, 134 atonement cover, 190 Babylon, 161, 172, 189, 210, 215, 220, 237, 245, 248, 256, 261 Babylonia, 245 Balaam, 270, 291 biblical theology, 276 birthright, 89 Blasphemy, 210 blood of the Lamb, 23, 90, 125, 145, 160, 164, 193, 199 bread of the presence, 191 breast-piece, 95 Calvin, J., 271 Canaan, 248 chariots, 168, 248 cherubim, 134 corporeality, 134 covenant-presence, 134, 168 covenant-promise, 53, 54, 87, 134, 168, 190, 217, 228, 229, 231, 273, 275, 276, 277, 278, 279, 284 covenant-testimony, 191 Darius I, 29 darkness, 87, 90, 94, 124, 132, 155, 156, 157, 159, 167, 171, 192, 229, 233, 244, 290 Davies, G.H., 191 Declaration Formula, 53, 277 Delitzsch, F., 28, 191 demons, 93, 153, 173, 174, 175, 209, 220, 235, 245, 248 discourse analysis, 49 Dispensationalism, 200 Driver, S.R., 191 Durham, J., 191 dwelling presence, 191 ears to hear, 117 Eden, 52, 95, 118, 157, 158, 190, 202, 245, 249, 253, 255, 265, 268, 275, 276, 281, 284 Exodus 16 34, 191 24, 190 27 21, 95, 191 28 12, 95 30, 95 30 36, 191 faith, 191 fallacies, 46, 47, 50 firstborn, 88 four horsemen, 150, 174 freedom of God, 134 Gehenna, 224, 266 glory and law, 134 gracious presence, 184 graded holiness, 134 harps, 146, 229 Hebrew , 95 , 190 , 191 hell, 9, 171, 173, 205, 208, 224, 266, 267 holiness spectrum, 191 Holiness Spectrum, 191 holy place, 184 idols, 174 illegitimate totality transfer, 48 imagery, 191 incense, 39, 95, 96, 122, 132, 138, 139, 141, 144, 146, 147, 152, 153, 166, 167, 168, 184, 190, 191 Jenson, P.P., 191 jewels, 281 Keil, C.F., 28, 191 King of Kings, 54, 87, 89, 158, 160, 256, 267 Kline, M., 86 Knight, G.A.F., 191 law, 190, 191 law and presence, 191 Leviticus Stephen T. Hague, Revelation Course-Syllabus, Faith Theological Seminary, 2011, p. 301 24 1-4, 191 linguistic analysis, 49 Lion of Judah, 143 Living God, 106, 232, 250, 260, 261 Ljungberg, B-K., 49 Longacre, R.E., 49 magic, 110, 175, 245, 254, 255 manna, 191 McNeile, A.H., 191 meeting presence, 191 meeting-place, 191 metaphor, 64 microcosm, 191 millennial madness, 35 Moses, 190 most holy place, 134, 184 motifs, 52, 87, 183, 258, 279 Mt. Sinai, 190 Niccacci, A., 49 O’Connor, M., 50 oil, 95 oil lamps, 191 perpetuity, 95, 191 plagues, 152, 153 presence of God covenant, 191 Priests, 272 Psalm 19, 191 rainbow, 137, 178 rapture, 20, 295, 297 redemptive-historical, 52 resurrection, 29, 190, 201, 209, 268, 269, 271, 272, 278, 285 right hand, 101, 179 royal imagery, 191, 237 sacred space, 184, 191 Sailhamer, J.H., 299 Satan, 19, 20, 23, 29, 51, 87, 110, 111, 112, 116, 126, 129, 131, 155, 192, 193, 196, 198, 199, 200, 201, 206, 208, 209, 212, 214, 228, 238, 255, 267, 268 scroll, 58, 94, 95, 142, 175, 199 seal of God, 173 serpent, 38, 100, 172, 196, 199, 200, 207, 268 seven visions, 60 seventy ‘sevens’, 28 shepherd, 165 Shiloh, 212 silence, 166 Sinai, 190 sulfur, 145, 151, 153, 161, 169, 175, 194, 224, 225, 236, 266 switch reference, 245 tabernacle, 134 tabernacle of the testimony, 190 tears, 165 tent of meeting, 191 testimony, 23, 79, 80, 87, 90, 95, 102, 106, 117, 124, 129, 132, 134, 144, 145, 183, 190, 191, 193, 202, 203, 220, 222, 228, 230, 232, 247, 256, 260, 261, 279, 284, 288, 291, 293 Testimony, 154, 173, 176, 183, 190, 191, 193, 228, 230, 251, 256, 284 testimony, law, 134, 190, 191 throne, 58, 131 transspatial presence, 95, 134, 191 transtemporal presence, 95, 134, 191 transtemporal-presence, 191 tribulation, 20, 22, 23, 29, 72, 182, 297 Trumpet, 58, 94, 175, 176 Trumpets, 58, 59, 93, 166 Turner, H.W., 49 VanGemeren, V., 29 veil of the testimony, 190 Waltke, B.K., 50 witness, 51, 89, 92, 94, 95, 116, 120, 129, 131, 148, 176, 183, 185, 190, 191, 260 woes, 172 word of God, 83, 129, 179, 203, 243, 260 wrath of the Lamb, 132, 145, 158, 160, 161, 208, 209, 213, 258, 268

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