As each new day's comments are added they will be placed just below. Scroll down for earlier comments.
Sunday, June 1 - Revelation 22
We've arrived at the conclusion of Revelation. The final chapter is a continuation of the final exultant vision. I have become enamored of v.14 - "Blessed are those who wash their robes, so that they will have the right to the tree of life and may enter the city by the gates." I stayed with that washing our robes idea for a while in the sermon this morning. Ultimately I believe it is Christ who washes our robes, through his crucifixion and resurrection, but I am drawn also to the idea that in our attempts to follow Christ and to be faithful we aim to wash our robes as we continue on the journey. As I also mentioned in the sermon this morning, I love thinking of Jesus as "the bright morning star." (v.16) The bright morning star is the star that illuminates a dark sky before a new day dawns. A spectacular image.
"The angel shows John a sparkling river that flows crystal-clear from the heavenly throne, which indicates its boundless supply (22:1). It was the hope of Israelite prophets that living waters would flow from Jerusalem in the age to come. (Ezekiel 47:1-12, Zechariah 14:8), and the psalmist spoke of a 'river whose streams make glad the city of God' (Ps. 46:4). Reminiscent of the garden of Eden (Gen. 2:9), the tree of life is present here, standing on either side of the river and yielding twelve kinds of fruit." (Metzger, Breaking The Code, p.102)
In the Christian doctrine of last things, the imminence of the end is moral rather than chronological; each successive generation so far as can be known to the contrary, may be the last generation. In that sense the time is always near (22:10). It is therefore the part of wisdom for believers to be ready to meet the Lord." (Metzger, p.105)
And one final observance from the great Bruce Metzger:
"The book of Revelation provided pastoral encouragement for Christians who were confronted with persecution and cruelty. The book was written, we know, to enable them to control their fear, to renew their commitment, and to sustain their vision. John's final sentence is a benediction: 'The grace of the Lord Jesus be with all the saints' (22:21). Thus the concluding note is one of comfort, of love, of encouragement. There could be no more fitting end for a book that contains horrible visions of great monsters and catastrophic judgments. John closes his book with visions of hope and of heaven, promising that at the last we shall enjoy the vision of God because of the grace of the Lord Jesus Christ." (Metzger, p.106)
"The one who testifies to these things says, 'Surely I am coming soon.'
Amen. Come, Lord Jesus!
The grace of the Lord Jesus be with all the saints. Amen."
Revelation 22:20-21
Saturday, May 31 - Revelation 21
Revelation 21 is the beginning of the final visions, John's portrait of what awaits those who are faithful. "And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband." (21:2). The point of this vision is to portray so that we can begin to grasp, the beauty of the future God is creating. It is not to take these visions and try to draw what is described as though we would then have a picture of heaven. It is to say that heaven is only describable in ways that are our imaginations best version of wonderful.
"Here John elaborates on the promise God had long before given to Isaiah that he would 'create new heavens and a new earth' (Isa.65:17), which would abide forever (Isa.66:22)." (Metzger, Breaking The Code, p.98
"To all who are thirsty God promises to 'give water as a gift from the spring of the water of life' (21:6). In lands where water is such an essential commodity, salvation is beautifully described by the symbolism of a spring and a river (22:1)." (Metzger pgs. 99-100)
"John next turns his attention to aspects of life within this incredible city. The reader is no doubt surprised that he presents heaven without a temple. …There is no temple or sanctuary in the holy city, for in one respect, the city itself is all sanctuary. It's dimensions being in the form of a cube, are like the Holy of Holies in the Mosaic tabernacle of old. …Normally the gates of ancient cities were closed during the night for security reasons, but the gates of this city do not need to be closed for 'there will be no night there' (21:25)." (Metzger, p.102)
Friday, May 30 - Revelation 20
Much speculation has been built out of Revelation 20. Specifically the mention here of a period of 1000 years. Having dealt with the beast in Revelation 19, John's vision turns to the dragon (The Devil) in Revelation 20. It is from this mention of the thousand years that various terms (amillennial, premillennial, postmillennial) all spring. Each is highly interpretive as they begin with the slight discussion in Revelation 20 and then bring in various outside sources and ideas to support their interpretation. I would share that, again, whatever John's intent, I don't believe this is a road map that we are supposed to interpret to figure out with precision how and when and by whom the end will be realized. What I do think is being emphasized is that our lives matter, our actions matter, and that God's will will prevail and God will reign.
"Each of these interpretations involves difficulties, but the central truth of all three is the clear and direct affirmation: Christ will return, as he had promised and will destroy the forces of evil and establish God's eternal kingdom." (Metzger, Breaking The Code, p.95)
"The account in these few verses, in spite of their brevity, is one of the most impressive descriptions of the Last Judgment ever written. John's vision presents these truths better than any reasoned argument could ever do. The opening of the book suggests that our earthly lives are important and meaningful, and are taken into account at the end. But the consultation with the book of life shows that our eternal destination is determined by God's decision, by God's grace, by God's amazing goodness.
The final judgment clears the scene for the establishment of the new heaven and the new earth, from which sin and imperfection and death are banished forevermore - as John's vision that follows reveals." (Metzger, p.97)
Thursday, May 29 - Revelation 19
The end is in sight! In Revelation 19 there is heavenly worship, a celebration, description of an impending wedding feast, and the beast, and ultimately the dragon are defeated.
"The concept of the relationship between God and his people as a marriage goes far back into the Old Testament. Again and again the prophets spoke of Israel as the chosen bride of God (Is.54:1-8, Ezek. 16:7; Hos. 2:19). In the New Testament the church is represented as the bride of Christ; he loved the church so much that he gave himself up in her behalf (Eph.5:25). In the words of a familiar hymn: 'With his own blood he bought her, and for her life he died.'" (Metzger, Breaking The Code, p.90)
"From verse 11 to the first verse of chapter 21, we have in rapid succession seven visions preparatory to the end. Each of these begins with the words, 'I saw.'" (Metzger, p.90)
"He [Christ] is called 'The Word of God' (19:13). Christ's proper name is not meant here, but rather his office; it is through him that God has spoken fully and finally to us."
(Metzger, p.91)
"The message that John conveys through this symbolism is that evil will surely be overthrown. Here that message is presented in apocalyptic pictures of almost repellant realism." (Metzger, p.92)
Wednesday, May 28 - Revelation 18
"The emphasis shifts to Babylon/Rome depicted as a city instead of a woman, even though the latter idea remains in the background. John draws heavily on prophetic oracles against Babylon, including those found in Isaiah 13-14; 21; and Jeremiah 49-51." (Westminster Study Bible, p.2137)
Chapter 18 sounds very much like it could have been taken directly from the pages of one of the Old Testament prophets. As the Westminster Study Bible and other resources mention, John draws from the imagery of Old Testament prophets to craft a prophecy for his own historical moment. As with the great prophetic oracles, they often speak to a particular historical moment, but contain truth that continues to be applicable throughout the centuries. There is a strong caution against assuming that what appears to be great is indeed great and an accompanying prophetic urge to be faithful to God first and foremost. In Chapter 18 we see not only Rome fall, but all those who have cast their lot with Rome, who have, in effect, they would rather join them than try to stand against them.
Those who have remained faithful, who have suffered because of their faith, are told to rejoice in 18:20. "Rejoice over her, O heaven, you saints and apostles and prophets! For God has condemned her condemnation of you."
"In chapter 18 John describes the fall of Rome with pathos and realism. The literature of the world contains few passages that compare in dramatic power with this dirge over the fallen city. …By mentioning slaves at the end of the list of commodities, John intends a climax: the essential inhumanity of Rome's exploitation of the empire clearly reveals itself by the constant flow of slaves from the provinces to the city of Rome. By John's time slaves made up almost half the population of the city." (Metzger, Breaking The Code, p.86)
"It is remarkable that when John wrote these immensely moving chapters about the fall of Rome, Rome was still very much alive, still enjoying undisputed sovereignty and undimmed prestige. So great, however, is John's faith in the sovereignty of God and so great is his confidence that the justice of God must eventually punish evil, that he writes as though Rome has already fallen. As with so many judgments of God, the fulfillment actually comes slowly, but at last suddenly. For centuries Rome decayed and degenerated, moral poison infecting her whole life. Then during a fateful week in August of the year A.D. 410, Alaric, with his northern horde's of Goths, pillaged and laid it waste." (Metzger, p.87)
Tuesady, May 27 - Revelation 17
John is convinced that whatever powers persecute or oppress the church and the individual believers that make up the church will be defeated thoroughly and completely. His intent is to communicate that conviction to the churches so that they will be confident in the future and steadfast in their faith. At the same time, he cannot simply write, Rome is going to be destroyed and have much hope of his letter being circulated anywhere. This is a primary reason he chooses to write in apocalyptic language in the first place. In chapter 17 the players are obvious. Babylon who is portrayed as being judged and destroyed completely in chapter 17 is Rome.
"To say directly that God will destroy imperial Rome would have been, of course, altogether treasonous in the eyes of the imperial authorities. So, like a prisoner writing in code…, John characterizes the power of evil as Babylon. Just as Babylon represented to the Hebrews all that was wicked and symbolized persecution, so for John Rome was another Babylon, the source and fountainhead of all seductive luxury and vice, living in voluptuous materialism and selfishness." (Metzger, Breaking The Code, p.85)
"Seated on a scarlet beast that is covered in blasphemous names, the woman personifies imperial power and oppression. The statement that 'the kings of the earth have committed fornication' with her (17:2) must be understood metaphorically to mean that Rome has usurped and perverted the political power of all her provinces."
(Metzger, p.85)
Monday, May 26 - Revelation 16
"Even more than the seven trumpets, these plagues resemble the ten plagues used against the Egyptians in Exodus 7-12." (Westminster Study Bible)
This is significant not only because it gives you an Old Testament reference or parallel, but because it helps to explain the context of what is happening here. The plagues were visited on Egypt because the Pharaoh remained resolute in opposition to God's will. The plagues poured out in Revelation 16 are poured out in response to the remaining resolve of those who would oppose God's will. This is the story from throughout history of disobedience and defiance of God's will, and how such disobedience and defiance cannot end well.
"As was mentioned earlier, the descriptions are descriptions of the symbols, not the reality conveyed by the symbols. The justice of God must bring judgment upon individuals and upon nations that violate the moral structure of God's universe. Like a good teacher, John repeats with kaleidoscopic variety his central convictions that God rules and overrules in the affairs of the church and the world." (Metzger, Breaking The code, p.82)
"John's motive for such repetition of woes appears to have been a desire to prepare the church for a period of suffering. Although he is confident that the Lord will come soon and bring deliverance, he does not want to delude his readers with hopes that may be premature. Nothing in the book is more remarkable than the grim honesty with which the writer faces the situation before him. Of course he desires to comfort his fellow sufferers, but he does not comfort them with any false hopes. Fully conscious of the calamities that await it, the church must prepare to meet them undaunted." (Metzger, p.83)
The basic idea here is important. The promise of God's reign is a certainty to John. It is a certainty he extends to the churches who receive this letter and also extends to readers today. We can trust in God's good future. What he will not do is pretend that what is hard in this life is something other than hard. If faith is going to be meaningful, it must be meaningful in the face of the very real struggles and heartbreaks of life. Our faith, our God, is bigger than anything that troubles us. That is the promise.
Sunday, May 25 - Revelation 15
You might recall back in the beginning of this journey Metzger told us that of the 404 verses in the 22 chapters of Revelation, 278 in some way referenced the Old Testament. This is abundantly clear in Chapter 15. As I read the song in verses 3 and 4 it immediately brought to mind the language of the Psalms. It would fit right in. There is also the parallel that is drawn between the Hebrew people escaping Egypt under the leadership of Moses and the people in the vision who have escaped as they have held fast to the faith of the lamb.
"The different accounts [throughout the book of Revelation] reinforce one another and bring before the reader, over and over again, the truth that God rules and overrules in the affairs of humankind." (Metzger, Breaking The Code, p.80)
This again is important as it is a word of reassurance to the churches that imagine that they are being overrun by the Roman Empire that whatever the present moment looks like, the long view will look like the reign and rule of God.
"In Exodus 15:1-18, the words of the song of Moses after crossing the Red Sea are very different from those of the song of the Lamb, and John is not suggesting that they were the same song. But both celebrate deliverance from danger.
The song expresses confidence that all nations will be led to worship the one true God, because they will acknowledge the justice of what he has done in vindicating his people." (p.81, Metzger)
As with multiple places in both the Old and New Testament, the poetic piece identified as a song in chapter 15 may well have been a song that was sung in the early church.
Saturday, May 24 - Revelation 14
First a quick observation. Right in the middle of chapter 14 is verse 12 which goes like this: "Here is a call for the endurance of the saints, those who keep the commandments of God and hold fast to the faith of Jesus." I'd suggest that 14:12 is basically a key to the whole chapter and, more generally, the book of Revelation. That is what all of this is about. All of the depictions of battle and suffering and worship and ultimate triumph of the lamb is about encouragement for the churches who received this letter, and for us who read this letter now. It's a call to be faithful, trust in all things, and believe that Christ will ultimately reign.
Now from Metzger on bits of chapter 14:
"We have noticed before that one of the characteristics of this book is the alternation of sharp contrasts between scenes of frightful horror and scenes of welcome security. The first part of chapter 14 is a scene of tranquility and rejoicing." (p.77)
"John's words here mean that the most terrible thing that a person can do is deliberately turn away from the living God. Such torment, says John, is 'forever and ever.' This is so because God respects our free will and will never force us to turn to him. So this picture of wrath and hell means nothing more or less than the terrible truth that the sufferings of those who persist in rejecting God's love in Christ is self-imposed and self-perpetuated." (pgs.78-79)
In essence this is about alignment with the will of God, acknowledging the reality of God, and, in keeping with the language of Revelation, making the choice not to worship false Gods of power, but to worship God who reigns over and beyond all.
Friday, May 23 - Revelation 13
First some notes from the Westminster Study Bible commenting on Revelation 13.
"Interpreters traditionally interpret the beast's heads as specific Roman emperors, assuming the head with the fatal wound is Nero."
Explaining the beast arising out of the sea:
"Rome had a sense of ownership over the Mediterranean calling it 'Our Sea' and relying on it to amass wealth and maintain power."
"John's depiction of political powers as beasts made up of multiple types of animal parts draws on Daniel 7."
Speaking of the reference to worshipping the beast in 13:4:
"An allusion to the worship of emperors, their families and Rome."
From Metzger's Breaking The Code:
"One is a frightful beast, rising out of the sea, who is given power by the dragon. The beast symbolizes the Roman Empire, …a world power in the opposition to the reign of Christ." (p.73)
"The famous 'number of the beast' is mentioned at the end of chapter 13. The number 'six hundred sixty-six is, in the first place, a symbol of the greatest imperfection, for it is the sacred number seven less one, repeated thrice." (p.76)
He goes on to a several paragraph long explanation that people have worked over the years to try to determine who the number might signify. He suggests a strong possibility using numeric values related to Hebrew spellings of names is the Emperor Nero. The strong sense of this is that the number is not meant to identify some diabolical figure off in the far off distant future, but to in code refer to a person who had been a great menace to the people in that time period.
The following from Metzger is a good summation of chapter 13:
"The profound religious insight that lies behind these kaleidoscopic pictures in chapter 13 is that men and women are so constituted as to worship some absolute power, and if they do not worship the true and real Power beyond the universe, they will construct a god for themselves and give allegiance to that. In the last analysis, it is always a choice between the power that operates through inflicting suffering, that is, the power of the beast, and the power that operates through accepting suffering, namely, the power of the Lamb." (p.77)
Thursday, May 22 - Revelation 12
So, what if I told you that Revelation 12, which you could read and think we've really ratcheted up the crazy here, is actually a pretty on point telling of the story of Jesus' birth, death, and resurrection. In essence, the story of the good news.
"Chapter 12 can be characterized as a flashback, telling the birth of the Messiah and attempt of King Herod to kill Jesus soon after he was born. However, instead of telling this as a historical narrative in a straightforward manner as Matthew does (Matt.2), John presents a heavenly tableau of characters that are portrayed with sensational Near Eastern imagery." (Metzger, Breaking The Code, p.72)
If you read of a woman giving birth and, since you are in the New Testament, Mary maybe came to mind, you may well be on the right track.
"John himself tells us in v.9 that the dragon represents Satan, the devil. Furthermore, the child is obviously the Christ, for again John promises the key by identifying him as the one 'who is to rule all the nations with a rod of iron.'. These words, taken from Psalm 2:9 were understood by Jews as a prediction of the role of the coming Messiah. The dragon's eagerness to devour the child explains the violent opposition that Jesus met during his earthly ministry. It began with the slaughter of the children in Bethlehem (Matt. 2:16) and culminated when he was crucified outside the city of Jerusalem.
Satan however is thwarted. The child is 'snatched away and taken to God and to his throne' (12:5) - a reference to the Ascension. Here the gospel story is surprisingly condensed, but enough is said to accomplish John's purpose. He has shown the deadly enmity of the Adversary, his defeat, and the exaltation of Christ to the supreme place of supreme and universal power." (Metzger, p.73)
The ongoing struggle on earth in Revelation 12:13-18 would ring true to the early Christian recipients of this letter, who continue to deal with Roman oppression and should ring true to Christians of all times and places including us who recognize that our world is deeply flawed and that adversity, pain, and suffering are regular features for many in our world.
Wednesday, May 21 - Revelation 11
Chapter 11 has 19 verses and there is a lot happening in these 19 verses.
A few random items…
The mention of 42 months, 1260 days, three and a half years, all point to incompleteness. Seven is a number that suggests completeness. Half of seven, incompleteness. What is happening here is a limited part of the story, not the complete story. As the Westminster Study Bible puts it, "This time is limited and will end." (p.2128).
The names Sodom and Egypt are mentioned in v.8 in reference to the Great City. The Great City that is being called out here is likely Rome which is being identified as standing in the tradition of other "great cities" that have been the center of opposition to the will of God as the prophet interprets it.
In v.15 the seventh angel blows his trumpet. Again from Westminster, "Unlike the previous trumpets that brought devastation, the seventh trumpet heralds the Messiah's reign." (2129)
Perhaps as you read v.15 you thought of the words as they are sung in Handel's Messiah.
"The kingdom of the world has become,
the kingdom of our Lord
and of his Messiah (Christ),
and he will reign forever and ever."
One thing to keep in mind as we read of John's vision of the Temple in heaven, is that he is writing after the Roman destruction of the Temple in Jerusalem in 70 AD. It was the Babylonians who destroyed the temple the first time some nearly 650 years earlier. This, in part, is a reason that Rome may at times be identified as Babylonian or as a New Babylon.
Metzger on this section: "What John is concerned to bring out in this section is that the church, whose lot it is to suffer the persecution of this world, will nevertheless continue to give faithful witness to the truth. By means of symbolism he focuses on the security of the church's true life and the safety of the 'temple,' which cannot be touched. The violent death of the two witnesses, their resurrection after three and a half days, and their ascension into heaven are to be taken not as historical events, but as symbolic of the resurrection of the church, which though often seeming to be defeated, yet will live." (Metzger, Breaking The Code, pgs.70-71)
Metzger also points out that if the book ended here it would be an appropriate ending. God is in heaven and all are worshipping God. However, it's not ending. There are eleven more chapters. This points to the nature of the visions as not necessarily understood as sequential from beginning to end of Revelation. Metzger argues that "the author will now go back to an earlier stage and repeat some of the teachings that he had previously set before the reader. …the sequence in which John's visions are presented does not allow us to turn the book of Revelation into an almanac or time chart of the last days." (71)
Tuesday, May 20 - Revelation 10
A reminder that we are seeing a pattern repeated with the seven trumpets that we saw with the seven seals. In between the sixth and seventh trumpet as between the sixth and seventh seals, there is an intermediary vision. That intermediary vision before the seventh trumpet is what we find in Revelation 10. In v.1 John reports seeing "another mighty angel coming down from heaven, wrapped in a cloud with a rainbow over his head." This imagery suggests power (the cloud) and mercy (the rainbow).
For a moment there is a mention of a whole different set of seven - this time of thunder, but the contents of what this means is not revealed.
The next section where John is given a scroll and told to "take it and eat it." (v.9). This may sound odd, but is not really all that odd in the tradition of Hebrew prophecy. First, here's Metzger on it:
"The angel is holding a little scroll open in his hand and John is told to 'take it and eat it' - a way of saying that he is to 'read, learn, mark, and inwardly digest,' even as we still speak of 'devouring a book,' meaning that we read it with eagerness. This scroll…is a special message from God to John. In his mouth the scroll is sweet as honey, but in his stomach it is bitter (10:10), signifying that it is sweet to him to receive God's message, but that it's wrath and judgment fills him with sorrow. (Metzger, p.68)
A bit of background on that imagery. In the third chapter of Ezekiel we find this instruction: "'Mortal, eat this scroll that I give you and fill your stomach with it.' Then I ate it, and in my mouth it was as sweet as honey." (Ezekiel 3:3) The prophet then, filled with God's word, is sent to speak God's word to the people. The similarity is obvious. God's word is delivered to God's spokesperson, we are given the image of the prophet receiving that word and as one would expect it is sweet as honey to receive a word from God, and that word is then passed along to the people.
Several Old Testament verses describe God's word as being sweet like honey.
See Proverbs 16:24 and Psalm 119:103.
Monday, May 19 - Revelation 9
The timing on the next quote is appropriate. It is a reminder that we are dealing with visions and to remember that the visions are to be understood in light of their intent rather than their appearance. The intent being, as we saw in the letters to the churches, to encourage resistance to cultural accommodation and to assure those who do resist that they do not do so in vain. The judgment being promised is a reminder to the faithful that those who persecute them will have to answer for their actions and that God is ultimately in charge. Here's Metzger:
"We must remember that the objects and events seen in a vision are not physically real. Ezekiel's vision of the valley of dry bones (Ezek. 37) and Peter's vision of a great sheet let down from heaven and filled with all kinds of unclean creatures (Acts 10) were perceived in a trance. Such things seen in a vision are not physically present. So too, in the book of Revelation the descriptions are not descriptions of real occurrences, but of symbols of the real occurrences. The intention is to fix the reader's thought, not upon the symbol, but upon the idea that the symbolic language is trying to convey.
Dire though the imagery is, the overall intention of the sounding of the seven trumpets is not to inflict vengeance but to bring people to repentance.
…With a keen eye, John identifies the sin to which the survivors cling so tenaciously. Idolatry! No doubt for John this involved emperor worship, but whatever the form in that age or any age, the worship of any but God alone is always the greatest evil." (Metzger, Breaking The Code, pgs.66-67)
You can find the description of the idolatry mentioned above in Revelation 9:20-21.
Sunday, May 18 - Revelation 8
The final seal of the seven seals is opened at the beginning of chapter 8 and it is the literal calm before the storm. In verse 6 we begin the next sequence of actions as seven angels are given seven trumpets, the first four angels blow their trumpets between Revelation 8:6 and 8:13.
Remembering that in an earlier vision of the 144,000, that Christians have been "sealed" these various calamities can be seen as judgments on Rome. Metzger suggests that the seven trumpets and their devastations can be seen as somewhat parallel to the ten plagues unleashed by Moses against Pharaoh and Egypt. In that instance the Jewish people were also covered by a protective seal in the final plague with the blood of the lamb on the doorpost which caused the angel of death to pass over them.
There is a suggestion in several sources that the well known to this day destruction of Pompeii following the eruption of Mt. Vesuvius in 79 AD, which almost certainly predates the writing of Revelation may have been in mind in a vision like the one in 3:8 about a great mountain, burning with fire.
The idea that is mentioned in these events that follow the trumpet blasts that their impact is limited to the destruction of a third of whatever they are impacting. The suggestion is that this is to be understood as an example of God's mercy, and is a call to people to change the course of their lives to wind up with a better future.
Saturday, May 17 - Revelation 7
Chapter 7 is an intervening vision between the sixth and the seventh seal. There are two visions or a vision with two parts. The two do seem to work together. First you have the vision of 12,000 from each of the 12 tribes. This arrives at an assemblage of 144,000 faithful. Metzger and others point to these as numbers representing completeness rather than a surprisingly symmetrical actual count. Just as 7 is a number of completeness, so also 12 for the 12 tribes means all of the tribes are present and accounted for and 12 X 12 means all are present. "The explicit number, 144,000, symbolizes completeness - not one of the redeemed is missing." (Metzger, Breaking The Code, p.61)
The second vision in this chapter (7:9-17) is different then the first. The first seems to be on earth, the second is in heaven. In the second the number is "a great multitude that no one could count, from every nation." The totality of the faithful in heaven is beyond the boundaries of the twelve tribes, still the message is that all of the faithful are present. The group from the first vision of chapter 7 are a victorious group that has emerged from great adversity on earth. The group in the second vision are all in robes of white that have been won for them by the lamb. Taken together, and remembering this is a letter to those facing adversity for their faith here on earth, this can be seen as a vision promising the faithful who battle through adversity and persecution, that they will ultimately be a part of the victorious assembly before the throne of God. The very other worldly vision has a very this worldly intention of encouragement and hope.
Friday, May 16 - Revelation 6
Six of the seven seals on the scroll introduced in Revelation 5 are opened by the Lamb in chapter 6.
"The first four of the seven seals portray realities experienced by those living in first century Asia Minor including war, economic precarity, and famine. By highlighting these types of crises, John challenges the empire's claims of bringing peace and prosperity." (Westminster Study Bible)
"The depiction of variously hued horses recalls Zechariah 1:7-11, 6:1-8, where similar animals patrol the earth on God's behalf." (Westminster Study Bible)
"The section extending from chapter 6 to the end of chapter 11 is intended to bring before the reader not only the struggle of the church amid conflict and persecution, but also the judgments of God upon the churches enemies." (Metzger, p.55)
Metzger also points out the importance of being aware of the structure of what John is writing. We have the seven seals, which are presented as four, then two, and then after some "intermediate material" the seventh seal. The seventh seal transitions us to the next group of visions - seven trumpets. The seven trumpets follow the same progression - four, then two, a break, and then the final one. The second set of visions, then trumpets, are a restatement of the first set of visions, the seals. "The seven seals and the seven trumpets essentially tell the same thing, each time emphasizing one or another aspect of the whole." (p.56)
The first horse symbolizes foreign invaders, the second horse war and bloodshed, the third horse, the economic impact of the war and bloodshed - inflation and famine. The fourth horse, the logical conclusion to all of this, death. (summarized from Metzger, p.58)
"Notice that these disasters are the results of the working out of God's righteous laws for the universe. God does not approve famine and death and hell, but they are what must follow if people persist in opposing God's rule. God wills community which is the consequence of caring and love. Ignore physical laws, like stepping off a cliff, and disaster follows. Neglect moral laws and disaster ensues just as surely. The woes described here are the results of not taking seriously God's command to achieve community and justice. God does not will the woes, but as long as we are free agents, God allows them." (Metzger, p.58)
Thursday, May 15 - Revelation 5
Revelation 5 is another example of something that is uniquely of Revelation, yet entirely consistent with the gospels. Early on in chapter 5 we have a scroll that is sealed with seven seals, seven being the number of completion and wholeness, it indicates that the scroll is well and truly sealed. John weeps because it seems that no one can open it, but that is not the case.
"The one of the elders said to me, 'Do not weep. See, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.'
Then I saw between the throne and the four living creatures and among the elders Lamb standing as if it had been slaughtered, with seven horns and seven eyes, which are the seven spirits God sent out into all the earth." (5:5-6)
Christ came as Messiah, but the Messiah that was anticipated by those who were looking was a powerful conqueror,, a military leader who would remind the people of David in all his might. Instead they received Jesus who came and gave his life on a cross. We see this played out again here in this passage. The elder announces the Lion of Judah. When John turns to see this powerful figure, it is the Lamb who has given his life that he sees.
Metzger has this to say about the seven horns and eyes: "The seven horns means that Christ has complete power, and the seven eyes means that he sees and knows all things." (p.53 of Breaking The Code). The Lion is the Lamb and indeed the Lamb is the Lion.
Notice also "the golden bowls full of incense, which are the payers of the saints."(5:8)
"Here is John's first hint of the participation of the church's worship on earth with that of the church in heaven. This idea appears near the close of the Apostles' Creed, when Christians confess that they believe 'in the communion of saints.' This communion of saints is not just the fellowship we enjoy with other people during a service of worship, but it includes also the idea that John expresses here - the unity of worship of the church militant on earth with that of the church triumphant in heaven." (Metzger, p.53)
Wednesday, Mary 14 - Revelation 4
I'm hearing from folks that you are reading - great job! The letters to the churches in chapters 2 and 3 are fairly straightforward. With the heavenly vision in chapter 4 things become a little more complicated. A few things to carry you forward. First, it's always good to read scripture. There may be times when it feels like it is not falling into place - even then you may discover that at some point it does begin to come into focus. Keep after it. Second, it's not essential to be able to explain the meaning of everything you encounter in Revelation. Some of it is going to come down to educated interpretive guesses. That is okay. Often times, even when some of the points remain obscure, a larger picture comes into focus.
A few notes on chapter 4 from Bruce Metzger (the quotes that follow are from Bruce Metzger's book Breaking The Code.
"In accord with the reluctance of Jewish writers to picture God, John carefully avoids any descriptive detail. Nor form is visible, and the writer refrains from even mentioning the august name of God." (p.48)
"For the Jews the rainbow was the sign of the covenant of God's mercy. …So when John says that he saw a rainbow arching over and around the throne of God, he is suggesting that God is merciful in all that he does." (p.49)
The 24 elders in 4:4, "may represent the twelve patriarchs of the Old Testament and the twelve apostles of the New Testament, symbolizing the two covenants of the people of God." (p.49)
"The four creatures in John's vision (4:7) have the appearance of a lion, an ox, a human being, and a flying eagle. These symbolize, respectively, what is the noblest, strongest, wisest, and swiftest in creation." (p.50)
"The function of the four living creatures, who are mentioned fourteen times in the book, is to act, so to say, as choirmasters leading all the public worship in heaven constantly praising God entroned in majesty." (p.51)
Again, while these things may not be adding up to a larger picture yet, stay with it and trust the process. And send along questions if you have them to hebronpcusa@gmail.com or leave them in the comments on the Facebook post.
Tuesday, May 13 - Revelation 3
Three more churches receive letters in Revelation 3 following the four that received letters in chapter 2. Each of today's letters ends with words like this: Let anyone who has an ear listen to what the Spirit is saying to the churches. (3:6, 3:13, 3:22). That language is immediately transferable to the church at any time and in any place. A goal of each church should be to be able to have an attitude of listening for what God's Spirit is saying to the church. This affirms the belief that the Holy Spirit is at work, that the Holy Spirit is speaking, and that, through the Holy Spirit, God is making God's will known to the church.
Perhaps the most familiar part of the letters in chapters 2 and 3 is the early part of the letter to the church in Laodicea. "I know your works; you were neither cold or hot. I wish that you were either cold or hot. So, because you are lukewarm and neither cold nor hot, I am about to spit you out of my mouth." (3:15-16) This has been lifted up many times through the years to remind us that God is not seeking indifference from us in our faith. God wants us fully invested and engaged in the work that we are called to do.
I would also point out the verses immediately following that, Revelation 3:17. "For you say, 'I am rich, I have prospered, and I need nothing.' You do not realize that you are wretched, pitiable, poor, blind, and naked." In many ways this is a central message of the biblical prophets. When we are at our most comfortable, we may be in a place that is most dangerous spiritually. When all seems to be well we may lose the capacity to see that all is not actually well.
Monday, May 12 - Revelation 2
Revelation makes regular reference to Old Testament scripture. There are multiple examples of this, two obvious ones in chapter 2 are the references to Balaam and Balak, two figures from the book of Numbers in 2:14, and the reference to manna, which the people received in the wilderness before entering the promised land. Bruce Metzger writes that, "Of the 404 verses that comprise the 22 chapters of the book of Revelation, 278 verses contain one or more allusions to an Old Testament passage." (Metzger, Breaking The Code, p.13)
Some group that is problematic to the author of Revelation is identified twice in Revelation 2 as the Nicolatians. The Westminster Study Bible states that this group is only known to us through references in the book of Revelation. They are mentioned in the letter to Ephesus and to Pergamum. Westminster goes on to say that a probable interpretation is that the Nicolatians were seen by the author of Revelation as leading the churches away from the worship of God.
The letter to the church in Smyrna makes reference to the "second death." (2:11) According to Metzger, the first death is our "final breath here on earth" while the second death refers to death at the time of final judgment. (Metzger, Breaking The Code, p.34)
The church in Thyatira is promised that the faithful will receive the morning star (2:28). "The expression is a metaphor announcing the dawn of a new day and the fulfillment of hope after the night of longing and expectation." (Metzger, Breaking The Code, p.37). Jesus will describe himself as the "bright morning star" later in Revelation 22:16.
One note that is common among commentators is that the seven churches can likely be understood to be all the churches. There were indeed seven churches in the locations that are identified, but there is also record of other churches in that same area. It is likely that the selection of seven representative churches is meant to mean not only those seven churches, but all churches, as the number seven is a number that is understood to mean wholeness or completeness (seven days is a complete week for instance). In that sense then, perhaps the letter was delivered to and read among all the churches in that area, including, but not limited to the seven identified.
The general theme of the letters to the churches is that they are doing some things well, but in most instances there are things they could be doing better. Often those things include a tension between the life God expects of them, and the life the culture they are embedded in is asking or in some instances demanding of them. This brings us back to Brian Blount's summation of Revelation, "Revelation is about resistance." (Brian K. Blount, Revelation: A Commentary, Preface)
Sunday, May 11 - Revelation 1
My intention in these posts is not to share an exhaustive commentary, but to offer a few additional insights each day, drawn from various sources commenting on Revelation. I will give source information for any information I am quoting, and most of what I will be sharing will be quotes from folks who have studied Revelation closely.
Revelation 1 begins with a prologue/introduction in vs.1-3, and is then followed by a first vision, a vision of Christ in heaven.
Bruce Metzger states that "In New Testament times reading was usually a group activity, with one person reading to others." (Breaking The Code, p.22)
This is an important insight as it helps us to realize that for the first recipients of this letter, it would have been primarily and auditory experience. Betty Hartley did a great job of reading our text this morning, and I think gave us a good example of what the difference can be between simply reading a text and hearing it read.
The location of Patmos, where John says he is doing this writing:
"Patmos is a rocky, mountainous island, about ten miles long, and six miles wide, some thirty miles west of Asia Minor in the Aegean Sea. The Romans used it as a place of political banishment." (Metzger, Breaking The Code, p.25)
"Verses 9-20 elaborate how John came to be commissioned to address the seven churches. The chapter presents a vision in which the risen Jesus authorizes John to write to the churches." (Warren Carter, What Does Revelation Reveal, p.15)
"Revelation, then, is an apocalyptic or revelatory writing. As we read it, we need to focus on the key question, what does Revelation reveal?" (Carter, What Does Revelation Reveal, p.17)
Final note for today: Carter suggests Revelation is a mix of three genres. First, apocalyptic - revealing what is hidden. Second, prophecy - more forthtelling (Carter's word describing the prophet who looks at the present and extrapolates where that present may be going) than foretelling (making predictions about the future). Third, letter - as Revelation moves into the second chapter it is explicitly letters addressed to what the author of Revelation describes as the seven churches.