Unlocking Revelation

Transcription

1 Unlocking Revelation Session 6 The END of the beginning As discussed in previous sessions, the book of Revelation is, in fact, a letter understood to be written by John, from Jesus, to particular recipients in this case, 7 particular congregations in Asia Minor at a particular point in history, within a particular historical and sociological context (c. 95 CE) Within the historical and sociological context of its time, Revelation appears clearly addressed to Christians experiencing conflict between their faith in Christ (and the demands it makes upon their lives), and many of the societal norms of that day (accepted norms which often ran contrary to Christian beliefs, but norms Christians were often under pressure to adopt both to survive and conform to the world around them). Christians resisting the adoption of such norms were subject to oppression, persecution, martyrdom, and death, and as a result, many Christians (and congregations) found themselves wavering in their faith, facing difficult choices, which Revelation insists come with very real, and very eternal consequences consequences effecting their life, their faith, their ministry, and their eternal destiny and therefore choices not to be made lightly. An Overview Review While chapters 1-3, establish the book as an epistle proceeding to offer a prophetic critique of each congregation (assessing its life and work with special attention being paid to perceived problems threatening to derail its vitality, and then offering God s guidance to rectify things), chapters 4-22 move into a programmatic series of apocalyptic visions which serve to reinforce the urgency, and importance of those choices now confronting each congregation and individual Christian. Figure 1

2 Chapters 4-16 (as outlined in Figure 1, above) move through as a series of connected 7 s. These 7 s (seals, trumpets, visions, & bowls) each give rise to the subsequent 7, and progress (both individually and collectively) through ever-intensifying scenes of earthly suffering and horror. Throughout their progression one finds the odds of death increasing, while the possible sides in this cosmic conflict are reduced to 2 (those bearing God s mark, and those bearing the mark of the beast ). Before the close of each of the first three 7 s (the seals, trumpets, & visions), there is an interlude, in which the reader s attention is shifted from the intensifying scenes of earthly suffering to heavenly scenes of peace, bliss, and triumphal homecoming a reminder of the fate awaiting those belonging to God s side. These interludes return the reader to the choice ; that is before the, and both its urgency and importance a choice, which might be described as being best made before one s odds unexpected run out. Of course, the 7 bowls of wrath that conclude this sequence, end without offering such an interlude: a reminder that a time inevitably arises at which point it is too late to choose, and after which there is only judgment. (one might do well to remember that Revelation promises judgment against the enemies of God and God s people, beginning with Rome, the Roman Empire, its Emperor who in 95 CE was hostile toward Christianity and ultimately against all powers aligned against God as represented by Satan). Which brings one to the final chapters of Revelation chapters Chapters (Judgement against the Woman and the beast ) There is much rich imagery used within these chapters, and of particular interest is that utilised in chapter 17. Its elements can at first appear confusing, but it s worth noting that chapter 17 is, in fact, merely a reworking and minor expansion upon the pre-established visions of Revelation 13. In seeking to interpret chapter 17, one would do well to begin with the 7 headed-10 horned beast covered in blasphemous names (Rev. 17:3). It s best to begin here, because this beast is described in terms identical to those used to describe the beast out of the sea in Rev. 13:1-10. As such, and drawing from the work of Session 4 in this study, the beast is easily identified as the Roman Empire. [remember that allusion works by quoting words, phrases, and images with similar meanings in order to connect them] Having identified at 7 headed-10 horned beast as the Roman Empire, it now becomes easier to identify the woman atop it. The reader is explicitly told that the woman is in fact a city (see Rev. 17:18) atop 7 hills (see Rev. 17:9). She is associated with Rome (atop it as a place of prominence), and is described in terms of its wealth (Rev. 17:4), its political power (Rev. 17:18), its association with the martyrdom of Christians (Rev. 17:4,6), and its being dressed in the colours of the Roman Empire (Scarlet and Purple were often associated with Roman senators, leaders, emperors, and insignia; Rev. 17:4). These simple details, plus its association atop the Roman Empire, make this city easily identifiable as the City of Rome itself, which did indeed sit atop 7 hills. (refer to diagram, right)

3 One can now turn their attention to the 7 heads as kings (Rev. 17:10). Key to understanding this portion of the image, is the awareness that the text has introduced a 2 nd beast. This 2 nd beast is differentiated from the 7 headed-10 horned beast the woman in riding, and is instead a human being, identified as an 8 th king (or emperor as the heads are kings of he Roman Empire) that would belong to the first 7, but would swiftly meet his end. It s worth noting that Revelation 13, from which chapter 17 draws much of its imagery also had a 2 nd beast the beast out of the earth who was also identified as being a Roman Emperor (see Session 4 notes). This parallel construction suggests they therefore point to the same individual. Laying out a brief history of the Roman Emperors by reigns, beginning with Augustus (who was the 1 st emperor named biblically, and the first to be named by Rome, as opposed to Julius Caesar who gave the title to himself) and ending within the period of Revelation s authorship, one finds a succession of emperors as listed to the right. At first glace, the list appears unhelpful, as Rev 17 insists 5 are gone, 1 is, 1 is yet to come, and then the 8 th who will be this 2 nd beast (see Rev. 17:10-11). However, is one removes the 3 emperors whose reigns lasted for a mere matter of months (a period of time seemingly insufficient in which to have gained full recognition throughout the empire), one suddenly notices that in renumbering the line of Emperors, the 8 th Emperor, would be Domitian, who was though by Christians of the time to the 2 nd coming of Nero and an emperor extremely hostile toward Christianity. Such an interpretation is consistent with the vs , as well as the imagery of Rev. 13 (where Nero is the head who had received a mortal wound, yet lived). So the heads point us to the Emperor and most likely to Domitian. So Rev. 17 points to the impending judgment against Rome, the Roman Empire, and the Emperor who heads it (an image consistent with the close of Rev. 16, as discussed in Session 5) By likening Rome to Babylon, Revelation invokes the image of the capital of an enemy empire that was as God promised destroyed. Hence of God was faithful once, he can be counted on to be faithful again. The reference to 10 more kings is often over-interpreted, but given that the writer does not invite to use wisdom to discern a specific meaning, it is probably best to understand 10 in terms of its numerological symbolism of that time as a number denoting the earthly end of a period, or cycle, giving way to a new beginning.

4 Chapter 19 (can I get a Hallelujah, and an R.S.V.P. to go with that) Chapter 19 once again opens by shifting the reader s attention heavenward to a scene of heavenly rejoicing, that concludes with an invitation to the wedding supper of the Lamb (see Rev. 19:9). While this might seem an insignificant detail, it might very well be worth noting that the sudden allusion to that wedding feast connects Rev. 19 to Matthew 22:1-22 in which Jesus first tells a parable likening the kingdom of God to a wedding feast, in which the King s messengers and servants are wrongfully killed because of their obedience to the King. The King than destroys those murdered his servants and their city (see Matt 22:7; a detail worth noting in connection to Rev ). Afterward, the King invites others, his hall is filled, but upon spying a man not in wedding clothes has him cast out into the darkness to suffer. Again, although justice will come against the enemies of God, and God s people, this detail in passing draws the reader back to the reality that they must still ensure they are properly attired or have made the choice necessary to assure their place in heaven. The necessity of this choice is underlined by vs , which sees Christ s judgment as inescapable, and unstoppable. Chapter 20 (Final Judgment) Chapter 20 is a difficult chapter to address, as it is often overly interpreted through a literalizing of its imagery. As an alternative, one might consider the following details: Chapter 20:1-6 Satan s, while held in check by God s power, is depicted as necessary (vs. 3). While that might at first sound strange, choice (which Revelation is all about to a great extent) hinges on there being differing options to choose from (i.e. choosing to do right only matters, if one is able and free to choose to do evil instead). Understood in this light, Satan s work is necessary, as a means of ensuring authentic choice and freedom for humanity the only being spared having to make those choices, are those who have already successful lived their faith, and have already entered into heaven. (which seems to fit with vs. 4-6). [It might also be worth noting that the term 1000 years, only occurs elsewhere in 2 Peter 3:8, in reference to the relativity of time in regards to human sin a connection which should perhaps be explored by the reader]. Chapter 20:7-10 This portion of the passage, on one hand, points to the ultimate end of even the most powerful evil embodied in Satan. But the passage also draws imagery from the story of Abraham, vs. 8 being derived from Gen. 22:17, and the imagery of vs. 9 being arguably drawn from Gen 18:16-19:29. The Genesis passage is God s promise to spare even 1 faithful person in all of Sodom and Gemorrah a reminder that the life and choices of 1 person still matter in the eyes of God, and that God s opposition, as numerous as it might seem, is still doomed hence one should choose whose side they re on carefully. Chapter 20:11-15 Simply put, this passage might perhaps be summed up in simply stating that no one no matter their circumstances escapes judgment. And the fate of those with their names not in the book will be that of Rome, Domitian, Satan any and all who oppose God.

5 Chapters 21 & 22 (Heaven at last!) The book of Revelation ends with a glimpse of heaven, and though it would be tempting to address the richness of its imagery and allusion to the rest of scripture, should an undertaking would be beyond the scope of this study. As one can see from the charts below, chapter 21 & 22 borrow largely from the O.T., the Prophets, the Gospels, Acts, & the Epistles (not to mention references drawn fro Revelation s earlier chapters. Chart 1: A comparison of verses from Rev. 21 to other verses from Scripture

6 Chart 2: A comparison of verses from Rev. 22 to other verses from Scripture Again, it would be tempting to explore the richness of these allusions, but if we understand the purpose of making such allusions as creating word pictures of heaven both familiar to the reader and capable of evoking within them feelings and yearnings for heaven, one might do well to first consider how these images continue to speak to them today. What feelings/hopes/dreams/yearnings do theses images evoke? How? And to what end in terms of our own unique journeys of faith? And perhaps it is best to leave things there, understanding that all people including you have choices to make, that will affect your eternal destiny.