Revelation reading

An excerpt from Full Life Bible Commentary to the New Testament. Tim Jenny's comments on Revelation are some of my favorite.

Since God is eternal and unchanging (James 1 :16- 17), we should expect the same to be true of his Word (Matt. 5:18). His message to his church is faithful and dependable, not erratic or unstable. When we consider what this book said to its original audience, it steadies our interpretation, making it more balanced. Too often we twist Revelation, forcing it to answer questions about each new daily headline even if the book has nothing to say about it. We must learn to care more about what God wants to say than what we want to hear they are often very different! This attitude of submission pleases God and tunes our ears to his voice. 1.2.3. The Greeting (1:4c-5a). John's greeting begins with the traditional "grace and peace" familiar to any reader of the letters of Peter or Paul (e.g., 1 Cor. 1 :3.; 1 Thess. 1 : 1 ; 1 Peter 1 :2). Since the letters in the Bible are inspired by God, the greetings usually include the names of each member of the Godhead.

Their titles are modified in the light of the audience's plight. The title in Revelation emphasizes the Father's eternality, the Spirit's omnipresence, and the martyrdom of Jesus, the Son of God all of which foreshadow the main message of the book. The readers will have to remember them if they are to endure through the upcoming trials.

Revelation is from . . .

1.2.3.1. The Eternal God (1:4c). God the Father is the one "who is, and who was, and who is to come” (v.4; cf. v. 8). This is one of the most misquoted verses in the Bible. The order is not chronological, as one might expect (i.e., "was, is, and is to come"). It deliberately places the present before both the past and the future, emphasizing that God the Father is the God "who is." This title does two things. (1) It reminds us of God's covenant name in the O1d Testament.

He revealed himself there as Yahweh (or Jehovah). That name means "I AM” in Hebrew (Ex. 3: 14). (2) His title foreshadows the real impotence of the "beast" (Rev. 17), which these early Christians found so threatening. Revelation describes this beast as "once was, now is not, and will come” (17:8, 11 ). These Christians thereby recognized that this beast was not an eternal, unchanging God, nor would he ever be a match for Yahweh, the God "who is."

1.2.3.2. The Holy Spirit (1:4d). The Spirit is described as the "seven spirits" or, better, the "sevenfold Spirit” in front of God's throne. He is later described as "seven lamps” (4:5), This image surely comes from a Jewish menorah, a seven-pronged lampstand with seven flames.

Its position in front of the throne reminds one of the interior of the tabernacle or temple.

There the menorah burned continually in front of the ark of the covenant, God's throne in the O1d Testament (Ex. 25:37., 37:23). It reminded the Israelites that God never slept or took a day off. He was always "on duty" and able to defend his people (Ps. 121 ; cf. 1 Kings l8:27).

In the same way, the flame that appeared on each believer on that first Pentecost after the resurrection was a visible symbol of the Spirit's presence (Acts 2).

It is surely no coincidence that there are seven flames one for each of the seven churches mentioned in Revelation. The point is that the presence of the Spirit continues to burn among them (l Cor. 3:16., 6:19). God has not forgotten them, nor is he removed from their suffering. John's vision of Christ walking among the lampstands (Rev. 1:12-13) will reinforce this message.

1.2.3.3. Jesus Christ (1:5a). Jesus has the most unusual set of titles. We would have expected "Messiah" or "Son of God " but the titles listed here reminding us of his earthly life.

Jesus was "the faithful witness"; he testified about God faithfully, even to the point of giving up his life. He was "the firstborn from the dead"; God raised him on the third day. Thus he is now "the ruler of the kings of the earth" (v.5)., he reigns supreme in heaven.

If we want to appreciate these titles, we have to remember that the first followers of Jesus were called followers of "the Way" (Acts 9:2; 19:9, 23;24:14,22;cf. John l4:4-6). The titles here describe "the Way" to eternal life in chronological order. First, we must live faithfully, testifying about God even if it means death. Then we will experience resurrection and glorification. This is the path all followers of Jesus must walk.

Unfortunately, many members of these early churches tried to take a shortcut. They wanted to skip the part about a life of faithful endurance, even death. and go immediately to the glorification stage. This change in their theology had been influenced by their booming economy: Asia Minor was experiencing unprecedented regional prosperity. They had been seduced by triumphalism (cf. 1 Cor. 4:8ff ). A theology somewhat akin to the con- temporary doctrine of "Kingdom Now" Some of them may even have believed they would never personally experience death (cf. 1 Thess. 4:13-18). Convinced that Jesus would return immediately and establish his kingdom, they were caught unaware when fierce persecution came from Rome.

The first step is the one those early believers did not want to take: death. “Faithful martyr” is a much better translation of the Greek phrase than “faithful witness," It not only means death to self ("self-denial"), but physical death for the sake of the gospel (“martyrdom"; see "Testify, Testimony, Witness" at 6:9). This translation also helps us to understand better why they would want to avoid death and go right to being "ruler[s] of the kings of the earth” (l:5). Martyrdom is usually painful. Who would not want to escape martyrdom if it could be avoided? Revelation is a call to Christian martyrdom.

With all its fantastic images, its most important message says exactly what Jesus did while he was still on earth: "Take up [your] cross and follow me” (Matt. 16:24., cf. Luke 9:23 ). Paul had to remind the Philippians of this truth too, with an early hymn recorded for us in Philippians 2:6-1 1: Your attitude should be the same as that of Christ Jesus:

Who, being in very nature God, did not consider equality with God something to be grasped, but made himself nothing, taking the very nature of a servant, being made in human likeness.

And being found in appearance as a man, he humbled himself and became obedient to death even death on a cross! Therefore God exalted him to the highest place and gave him the name that is above every name, that at the name of Jesus every knee should bow in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

Therefore , my dear friends, as you have always obeyed not only in my presence, but now much more in my absence continue to work out your salvation with fear and trembling, for it is God who works in you to will and to act according to his good purpose.

The cross of Christ has continued to challenge Christians down through the ages, Contemporary American Christians often forget that suffering was the present reality for most Christians in the biblical times, just as it is today. We would do well to remember that it is our own experience that is atypical. Let us never be seduced by the wealth surrounding us or those who connive for power and glory. We must humble ourselves and be obedient to God. The first step of "the Way” of Christ is still humility and self-denial. It is often accompanied by suffering, sometimes even by martyrdom. Power and glory, being a “ruler of the kings of the earth," will come after our death and resurrection (Matt. 20:2l-23:2 Tim. 2:12) just as it did for Jesus.

The great devotional writers of recent times knew this and wove it into their allegories of Christian life. Reading their writings will help remind us of this great truth (see, e.g., Hannah Haurnard's Hinds' Feet in High Places, or John Bunyan's Pilgrim's Progress) It will also help us to develop a healthy theology, one immune from changes in our economy.

1.2.4. The Liturgical Prayer (1:5b-6). At this point in a normal letter. we would expect a prayer. Considering the persecution of the seven churches, they probably expected to find a prayer for deliverance, the defeat of the enemies of the church, and the immediate return of Jesus Christ. John asked for none of these, tacitly implying that everything was as it should be.

Instead of asking for an easier situation, John prays that God will be glorified through it. His prayer also encourages the churches to be obedient. He reminds them of the past: Jesus loved them so much he sacrificed his life for them. He also reminds them of the future: They will be an eternal kingdom and a priest- hood for God, if they obey. This ancient promise to Israel (Ex. 19:6) had been recently extended to include the church (1 Peter 2:5,9., cf. Rev. 5:10).

The prayer here is more formal, more liturgical, than that of the other letters in the New Testament. This fits with the descriptions of the solemn "high church" rituals that will appear later in the book. John ends the prayer with the traditional “Amen,” though here it may also be a wordplay on one of the titles of Jesus (see "The Amen" at 3:14).

1.2.5. The Liturgical Prophecy (1:7). In a usual letter of the New Testament, the body directly followed the prayer. Here John includes two more liturgical elements: a prophecy (v. 7) and an exhortation (v. 8). These may well have represented elements in the order of service of these seven ancient churches. They too set the atmosphere for the book's upcoming rituals.

The prophecy of Jesus' coming is a blend of two Old Testament prophecies. One concerns the Son of Man's coming with the clouds (Dan. 7: 13., cf. Matt. 26:64., Mark l3:26., Luke 21: 27.,

Acts 1:9-11; 1 Thess. 4:17), the other predicts that people will mourn when they see the one they have pierced (Zech. 12:10., cf. John 19:34).

Revelation proclaims that Jesus is ("coming with the clouds" (v. 7). The association of God with clouds is ancient. A rainbow in the clouds is a reminder of the Noahic covenant (Gen. 9:13-16). God also displayed his presence among the Israelites in the desert by a cloud during the day (Ex. 13:21., see "The Shekinah Canopy" at 7:15). The Old Testament describes God as "rid[ing] on the clouds" (Ps. 68:4., cf. 104:3), clouds that are even more noticeable when he comes to judge on the Day of the Lord (Ezek. 30:3', Dan. 7: 13., Joel 2:2., Zeph. 1:15). Similarly, Jesus will return “with the clouds” on the Day of the Lord.

John's use of "with the clouds" rather than "in the clouds” is unusual (only the Hebrew text of Dan. 7:13 has this expression). The prophecy may refer to the thunderclouds that preceded the fall rains in Israel. The high priests prayed for those rains; as they did for the resurrection of the dead, at the daily dawn drink offerings each year during the Feast of Tabernacles (John 7).

1.2.6. The Liturgical Exhortation (1:8).

The last liturgical element in the introduction is an exhortation. It emphasizes God's eternality, his presence, and his power. "Alpha is the first letter in the Greek alphabet, "Omega" the last. "The Alpha and the Omega” (1:8.,21:6.,22:13) is another way of saying that God is "the First and the Last” (l:l7-,22:13: cf. Isa. 44:6-,48:l2) or "the Beginning and the End" (Rev. 21:6.,22:13-, cf. Heb. 7:3'). Both of these latter phrases appear in the prophecies of Isaiah, where they describe God's uniqueness and his foreknowledge (see Isa. 44:6-8., 46:10): 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. Who then is like me? Let him proclaim it, Let him declare and lay out before me what has happened since I established my ancient people, and what is yet to come yes, let him foretell what will come. Do not tremble, do not be afraid. Did I not proclaim this and foretell it long ago? You are my witnesses. Is there any God besides me? No, there is no other Rock; I know not one " I make known the end from the beginning, from ancient times, what is still to come. I say: My purpose will stand, and I will do all that I please.

The titles remind the reader of Revelation that God has had everything planned, down to the smallest detail, for a long, long time. The Alpha and the Omega here refer to the Father, not the Son, as one can see by comparing the phrase in verse 8, "who is, and who was, and who is to come" with its twin in verse 4. The two phrases balance and enclose this epistolary introduction.