An Exegesis of Revelation 1:1-3

AN EXEGESIS OF REVELATION 1:1-3 By Ernest Musekiwa June 2019 I. INTRODUCTION The book of Revelation is the last book in the Christian canon that is believed to complete God’s final written revelation for the church. Because of the nature of the book, many readers find it to be bewildering and perplexing. Yet, it is unthinkable to suspect that ancient readers viewed it that way. The language and images used in the book may be foreign to the modern reader, but evidence abounds of their familiarity in the early church. This paper seeks to delve deep into the book by looking at Rev. 1:1-3. The paper shall discuss the book's historical and literary contexts, and will provide a commentary on its text. Moreover, the principles and implications derived from this work will also be examined. The paper will conclude with the application of the book's message and how the church and the world can benefit from it in a bid to apply the biblical text into contemporary life and events. II. HISTORICAL CONTEXT a. Authorship1 Internal evidence available to the reader suggests that the apostle John was considered to be the author of the book of Revelation. The pastoral tone in the book indicates that the book was written to offer comfort to the churches. These churches are likely to have been related to the ministry of the author who identifies himself as a prophet (1:3; 22:6-10, 18-19). The author of the Book of Revelation calls himself John four times (1:1, 4, 9; 22:8) and presents himself as part 1 A more detailed analysis offering historical background to the authorship of Revelation can be found in William C. Weinrich, “Introduction to revelation,” in Ancient Christian Commentary on Scripture –Revelation, pp. xxxviii-liii. 1 of a group persecuted for its faith (1:9), and at Patmos, a Roman penal colony.2 This belief is well articulated in the writings of most church fathers, e.g. Justin, Melito, Irenaeus, Papias, Theophilus, Clement, Tertulian, Athanasius, and the Muratorian canon, etc.3 However, Dionysius, the distinguished bishop of Alexandria and student of Origen differed with tradition and was the first to raise doubts of apostolic authorship.4 Marcion rejected the book and a group called the “Alogoi” by Epiphanius of Salamis in his Panarion5 suggesting that it was written by Cerinthus.6 Eusebius of Caesarea, Jerome, and the Council of Laodicea (ca.360) also rejected apostolic authorship.7 Moreover, the author does not ascribe apostolic title to his writing suggesting either that he was not an apostle, or he was very much familiar with the people of Asia Minor.8 b. Date and Place Several dates have been suggested for Revelation. These dates fall under the category of early date (41-54 A.D.), middle date, 54-68 A.D. or 81-96 A.D. and late date, 98-117 A.D.9 However, only two suggested dates have received much serious support. The early date of Nero (54-68 A.D.) tends to find more support from the references of persecution in the book, the 2 Cf. Roland J. Faley, Apocalypse Then and Now, p. 5. But Barker argues that there is no evidence that Patmos was used as a penal settlement in the first century AD: Cf. Margaret Barker, The Revelation of Jesus Christ, p. xii. 3 Cf. Carson and Moo, An Introduction to the New Testament, pp. 700-701. Austin Farrer, The Revelation of St. John the Divine, pp. 1-3, Donald Guthrie, New Testament Introduction, pp. 930-931, and Columba Graham Flegg, An Introduction to Reading Apocalypse, p. 46. 4 Barker and Kohlenberger III, The Expositor’s Bible Commentary – New Testament: Abridged Edition, p. 1127. Cf. Guthrie, p. 932. 5 Ancient Commentary on Scripture – Revelation, p. xxxix 6 A few early Christians (cf. Eusebius, Ecclesiastical History 7.25.2) even argued that the book was not penned by anyone named John at all but rather by the heretic Cerinthus. 7 Guthrie, p.31. 8 Some scholars argue that there were two tombs of people called John of Ephesus which makes it difficult to attributed authorship of Revelation to the apostle John. It should also be remembered that Dionysius argued against a Johannine authorship based on these reasons: 1) the author of Revelation does not identify himself as an apostle, 2) the concepts and arrangements of the Johannine epistles are different with that of Revelation, 3) the Greek of Revelation 9 Carson and Moo, p. 707-712. Cf. Columba Graham Flegg, An Introduction to Reading Apocalypse, pp. 48-49. 2 imperial cult, and the temple which was destroyed in A.D. 70.10 Irenaeus, in his work, Against Heresies, argued that the book of Revelation was written at the close of Domitian’s reign (A.D. 81-96) and quoted the apostle John as its author eleven times.11 The general consensus among the scholars is that Revelation was composed in the west coast of Asia Minor, either in the island of Patmos,12 at Ephesus or in Palestine.13 c. Purpose The general scope of Revelation is that God brings down judgment on those who would persecute His people, even though He has used pagan nations to discipline His people.14 John desires to encourage authentic Christian discipleship by explaining Christian suffering and martyrdom in the light of how Jesus’ death brought victory over evil.15 The Apocalypse connects God's covenant people with people of all nations who have been redeemed by the blood of Christ. Jesus is identified as both the Lamb slain for sins and a victorious ruler. Hence, the theme of the Apocalypse is victory made possible by the work and position of Christ. The One who brought redemption as the Messiah is the One whom God placed at his own right hand. Only Jesus is found worthy to take a scroll from God’s hand and open it to reveal future events. Christ’s position is essential to the outcome of the drama, which features two personalities in conflict—Satan and the reigning Christ. Satan’s efforts to control are doomed to failure because God will provide ultimate victory over Satan’s power through Jesus Christ. God’s judgments show the defeat of Satan and his efforts to defeat righteousness. 10 Barker and Kohlenberger III, p. 1127. Cf. The Ante-Nicene Fathers Volume 1. 12 Guthrie, p. 946. 13 Cf. Adela Yarbro Collins, “Revelation, Book of”, p. 701. 14 Dickson, Revelation – Dickson Teacher’s Bible, p.3. 15 Barker and Kohlenberger III, p. 1128. 11 3 d. The seven churches of Asia John’s intended readers are “the seven churches” in the Roman province of “Asia” (1:4).16 These seven churches are further identified as being located in Ephesus, Smyrna, Pergamum, Sardis, Thyatira, Philadelphia, and Laodicea (1:11).17 To understand the book of Revelation, the historical context has to be considered. John claims to have received the revelation while on the island of Patmos (1:9).18 Patmos is a small, rocky island about ten miles long and five miles wide off the southwest coast of modern Turkey (cf. Pliny, Natural History 4.12.23).19 Several scholars contend that the number “seven” represents symbolically all the churches in Asia Minor during the day of John’s prophecy.20 These churches were well organized along the main trade routes beginning with the port city of Ephesus before finally reaching the inland Laodicea. Moreover, it is mainly argued by some commentators that the book was set against the background of emperor worship that had risen in the Roman Empire.21 For this reason, a proper understanding of the problem of emperor worship in terms of daily tensions, rather than of systematic persecution, opens up the wider issue of Christian assimilation into the surrounding culture of the seven churches. This further provides evidence that Christians were grappling with “The Roman Province of Asia was, generally, a prosperous region of Asia Minor and a source of wealth for Rome. There is a long history of civilization in area but it is also a region, throughout its history, that was fought over and dominated by stronger nations and empires. The population of the cities/city states in the region was composed of indigenous Gentiles, Jews of the Diaspora, Jews who migrated for reasons of economic opportunities or to flee Israel after the destruction of Jerusalem in 70 AD, and Gentile and Jewish converts to Christianity as well as Christian migrants from Israel after the Jewish rebellion. The relationship that existed among these different groups in each of the Seven Cities is crucial to an understanding of the specific situation addressed in each of the letters of Revelation.” Fr. Jim Beighlie, C.M. The Book of Revelation: Textual Notes and Commentary, p. 14. 17 A serious treatment of the historical background of each church is presented in Ronald H. Worth Jr., The Seven Cities of the Apocalypse and Greco-Asian Culture, and The Seven Cities of the Apocalypse and Roman Culture. 18 Tradition holds that the ecstasy that John experienced was during a Sunday celebration of the Eucharistic liturgy among the colony of persecuted Christians on the island of Patmos. In fact the entire activity of the book occurred on the Lord’s Day (Rev. 1:10). 19 Trafton, p.4. 20 Ibid, p.6. 21 Cf. Thompson, The Book of Revelation: Apocalypse and Empire and Friesen, Imperial Cults and the Apocalypse of John: Reading Revelation in the Ruins. 16 4 assimilation issues. “Though the pressures to do so would undoubtedly have been in place without any instigation as such, one of the striking features of the letters to the seven churches is the mention at several points of false teachers within the churches.”22 Theological problems Certain theological emphases in the book have been cited as objections to the whole book or certain parts that are considered to be sub-Christian or unworthy an inspired book.23 Some of these problems include the book’s eschatological view of history, the earthly millennium, the cry for vengeance, and the overuse of symbols and visions. Its apocalyptic nature has left many Christians today baffled and confused.24 However, most of these problems are caused by divergent opinions and assumptions that people brings to the book when reading it, in particular the following four interpretive schemes:25 1. Futurist – Futurists believe that all the visions in revelation are related to a period immediately preceding and following the second coming of Christ. Only Rev. 1-3 are excluded. Many church fathers hold to this view such as Irenaeus, Justin Martyr, and Hippolytus. Many evangelicals today hold to this kind of approach when interpreting this book. 2. Historicist – this view centers on history and its continuity as seen in Revelation. Joachim of Floris is the originator of this view. His views were later carried out by the Franciscans who believed themselves to be the true Christians of John’s vision and went on to denounce the 22 Trafton, p. 7. Barker and Kohlenberger III, p. 1128. 24 Apocalyptic was a conventional form of writing, not the result of ecstatic experiences and was intended to provide hope to people in hopeless situations. 25 Ibid, pp. 1128-1130. See also http://www.truthnet.org/Christianity/revelation/introduction, and Beale, G. K., Campbell, David H..; Revelation: A Shorter Commentary, pp. 15-16. 23 5 Papal Rome. In this view, the Antichrist and Babylon becomes the Papacy and Rome. Many reformers subscribed to this view such as John Calvin. 3. Preterist – this view argues that Revelation relates to what happened in the time of the author. The book’s contents are viewed as describing events wholly limited to John’s own time. 4. Idealist – this view sees the book of revelation as being basically a poetic, symbolic, and spiritual in nature. The predictive element is denied but the book’s value is seen in setting forth timeless truths concerning the battle of good and evil that continues throughout the church age. The idealists refuse to see any specific future events in the book. But, as is clear from the text, John’s opening prologue (1:1-8) suggests that, the revelation that John is writing about is more of a recounting of his experience with the Lord. These experiences are the bulky of the bulk. John uses the Greek aorist tenses “I was . . . I was . . . I heard . . . I turned . . . I saw . . .” (1:9, 10, 12), indicating that John recorded the circumstances under which he received the revelation after the fact, perhaps even after having left Patmos. III. LITERARY CONTEXT a. Classification of the book To understand the book of Revelation, it is important to understand it within the context of its writer. The prologue contains a description of the nature of the book, a reference to the author, and a statement that the book was meant for “congregational reading.”26 At the outset, the author calls his book “prophecy” (1:3). In the Old Testament, prophecy involved communicating a message from God (cf. Deut. 18:18; Ex. 7:1-2, etc.). This understanding is further carried into 26 Barker and Kohlenberger III, p.1131. 6 the New Testament (cf. 1 Cor. 12:7, 10; 1 Cor. 14:3). The book has 404 verses, with most of those verses having an Old Testament reference. b. Genre The opening word of the book, apokalupsis identifies it as a “revelation,” which invokes the notion of uncovering something in full view that was formerly hidden, veiled, or in secret.27 Revelation is the only book in the New Testament canon that shares the literary genre of apocalyptic literature.28 Revelation is a long epistle addressed to seven Christian communities of the Roman province of Asia Minor, modern Turkey, wherein the author recounts what he has seen, heard, and understood in the course of his prophetic ecstasies. As an apocalypse, it is to be expected that ‘vision’ would be the medium of revelation. The book is thus a revelation, an epistle, and a prophecy. Revelation comprises sixty-five microchiastic units distributed among ten subsections. There is a chiastic arrangement based on linguistic parallels between these subsections, and the units within each subsection also have a chiastic arrangement based on textual data.29 c. Canonicity The book of Revelation is the twenty-seventh book of the New Testament canon. Regardless of the problem of authorship, the church worldwide has come to acknowledge Revelation as divinely inspired, authoritative word of God, and has been part of the Christian canon since the first century. 27 It should be noted that some commentators argue that Revelation was not written in Koine Greek but was either written in Hebrew or Aramaic and translated into Greek. The Greek of Revelation is believed to be poor and unrefined than that of John’s other writings. Cf. Margaret Barker, The Revelation of Jesus Christ, p. 73. 28 Cf. Patrick J. Sena, The Apocalypse: Biblical Revelation Explained, pp. 7-8. 29 John Paul Heil. The Book of Revelation Worship for Life in the Spirit of Prophecy, electronic collection, p.12. 7 d. Outline The book can be divided as follows: prologue (1:1-20); messages to seven churches (2:1– 3:22); vision of heaven (4:1–5:14); the seven seals (6:1–8:5); the seven trumpets (8:6–11:19); the seven significant signs (12:1–14:20); the seven bowls (15:1–16:21); the triumph of Almighty God (17:1–21:8); the new Jerusalem (21:9–22:9), and the epilogue (22:10–21). IV. COMMENTARY 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, 2 who testifies to everything he saw—that is, the word of God and the testimony of Jesus Christ. 3Blessed 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. 1:1-3, NIV] Verse 1 suggests that the book is a revelation of Jesus Christ and not John’s ideas. This is “a genitival construction in Greek grammar. This could mean either that Jesus was being revealed (objective genitive) or that Jesus was the mediator revealing the Father’s message (subjective genitive).30 John further says Jesus showed it to him. The noun form of the verb semaino means “sign,” and while the verb can simply mean “make known,” it more typically has the connotation “make known by means of signs.” Christ is the giver of the book’s contents as a mediator for he has received the revelation from God the Father. Much of the nature and purpose of Jesus Christ is fully revealed in this book (cf. 1:12–16; 5:1–6; 12:5; and 19:11–16). However, this revelation has to be made known to the churches through John who had received it from the angel. Thus, there are five links in the chain of the book’s authorship: God, 30 Paige Patterson, Revelation, p. 51. 8 Christ, his angel, his servant John and the servants in the churches. Three groups crucial to the book are described: the author, the intermediaries, and the auditors.31 Moreover, the vision contains events that are in the future but have to happen “soon.” The word “soon” does not preclude delays or intervening events (cf. 6:10-11). In eschatological terms, “soonness” means imminence.32 This verse also touches on the importance of angels and their angelic ministry in the worship of God, in the revelation of God’s word, and in the execution of his judgments in the earth. Angels are featured prominently in this book sixty-seven times. The angels are seen are having a relation to God, to human beings and to cosmos. In the remaining 59 occurrences they are understood as celestial beings. The angles are clearly not worshipped (19:10; 22:8-9). Interestingly, God’s people are referred to as servants (Gk. doulous) eleven times in this book. Even though John is the chosen one to receive this revelation, he remained as a servant among other servants of God. The idea of receiving divine visions is replete in the Old Testament among the Prophets (cf. Isa 6:1-13; Jer. 24:1-10; Ezek. 1:1-28; Dan. 7:1-28; Am. 7:19). The interests of these prophets was both in forth exhortations to apply to people in the present and in the future. -telling foretelling.33 In verse 2, John refers to his vision as “the word of God and the testimony of Jesus Christ. (1:2, 9; 20:4). This shows his revelation to be a continuity of the Old Testament prophets and apostles in the New Testament. Jesus himself is identified with the title “The Word of God” in 19:13. This may be hinting on the Deity of Christ (cf. John 1:1-18). Thus, to the churches, the 31 Ibid. Barker and Kohlenberger III, p. 1131. 33 Beale, G. K., Campbell, David H..; Revelation: A Shorter Commentary, electronic copy, p.14. 32 9 book of Revelation is God’s word which was given to John through a series of divine revelations to which John testifies. Moreover, John seems to emphasize the Divine origin of his message twice in the first two verses. While this revelation is divine, it has three intermediaries, one divine, one angelic, and the other human. By referring to this revelation as originating from God, John “excludes the possibility that this prophecy is human speculation or mere religious reflection” as was the case of much apocalyptic literature of the day.34 In verse 3, John concludes the superscription with one of the seven beatitudes found in the text (cf. 14:13; 16:15; 19:9; 20:6; 22:7, 14) suggesting that the book was meant for both public and private reading of Scripture. The public reading of Scripture is evident in both testaments and among other early Christian writers (cf. Neh. 8:2-8; Lk. 4:17-20; Ac. 13:15; Col. 4:16; 1 Thess. 5:27; cf. 1 Tim 4:13). John’s blessing is upon the reader and the hearers/keepers of his book. Makarios – blessed, fortunate, happy. The “one who reads” refers to the person who publicly reads the letter to the congregations as is indicated by the extension of the blessing to those who hear it read and “take [it] to heart.”35 Unlike the beatitudes in the Sermon on the Mount, the outcome of the first beatitude is not specified while the other six in the same book carries a promise attached to them. Keeping to what one hears in this book is the condition for blessedness, for sharing in the salvation accomplished once and for all in the Cross of Jesus Christ.36 Interestingly, Revelation echoes the revelation motif found in Daniel. Daniel parallels revelation in many ways. “Revelation” recalls the use of the verb “reveal” (apokalupto) five times in this section of Daniel (Dan 2:28, 29, 30, 47 [twice]). In addition, the verb “make 34 Patterson, p.52. Patterson, p.53. Cf. Beighlie, p. 16. 36 Beighlie, p. 17. 35 10 known” (semaino) occurs four times (Dan 2:15, 23, 30, 45).37 Thus, Daniel’s prophecy of the last days is likely echoing in the book of Revelation. John repeats the phrase, “the time is near,” twice in the whole book (cf. 1:3 and 22:10). V. PRINCIPLES AND IMPLICATIONS Although written centuries ago to an earlier audience, Revelation has a message relevant for every age and contains many spiritual truths irrespective of the original historical context (cf. Rom. 15:4; 1 Cor. 10:11). The book of Revelation is God’s Word to us and is relevant for the Christians of every age; it is part of Scripture. However, there has been many distortions to its message emanating from several factors.38 Readers should be careful not to obstruct its meaning in favor of some fancy ideas that distracts one from hearing the word of the Lord even in this generation. At the opening of the book John pronounces a blessing on the one “who reads aloud the words of the prophecy” and on “those who hear it, and who keep what is written therein” (1:3). This implies that the book’s message has a universal application that goes beyond the scope of the churches in Asia Minor. The problems of assimilation, false teaching, and oppressive political systems are still in the world today. Revelation helps to boost the faith of the believer by showing how “faith triumphs over might.”39 It gives hope for judgment of wickedness and evil and promises liberation to the struggling and persevering saints. As a prophecy, Revelation is a book of exhortation, encouragement, and comfort (cf. 1 Cor. 14:1-3). It reassures the believers that God is always present with them (cf. Matt. 28:18-20), 37 Trafton, p.16. Ibid, p.14 39 Guthrie, p. 979ff. 38 11 being watchful and showing interest in their personal and spiritual affairs. God’s plan of bringing the whole cosmos under his leadership is clearly unveiled and his triumph is to be anticipated. As one writer observed, “the readers, as they encounter anticipated tribulations, are blessed by the reassurance that Christ not only reigns supreme but also guides history to his designed climax, at which time good conquers forevermore.”40 Interestingly, the prologue of the book shows that: 1. We should accept God’s written word as his revelation to us. It should be cherished in our hearts with a view of practicing it because the season for fulfilment is near (cf. Ps.119:11; Jas. 1:22-25). 2. All true revelation should exalt Christ, the founder, owner, and Head of the true Church. “Prophecy involves not only future events but also the ethical and spiritual exhortations and warnings contained in the writing.”41 3. Believers should not worship angels. Angels are God’s ministers on assignment but never to be worshipped. 4. The word of God is the testimony of Jesus Christ. Any spirit that speaks otherwise is counterfeit. 5. There are blessings associated with hearing and reading the word of God. Likewise, there is by implication, the blessing of the one who shares this word with other, for how can they hear without a proclaimer? (cf. Rom. 10:14-17). 6. The whole book of revelation calls us to trust God’s sovereignty. 40 41 Patterson, p. 53. Barker and Kohlenberger III, p. 1132. 12 7. The time for the consummation of the ages is much closer than when the book was first written. Believers should be anticipating the return of the Lord. Thus, they should continue to be holy and blameless while awaiting their Lord. VI. CONCLUSIONS The Book of Revelation is perplexing to most readers. Casual readers are so baffled at what they find that they tend to lay the book aside without putting forth the effort to understand it. Others have developed indefensible opinions as to its message. Approaches have differed so widely that interpretation moves beyond disagreement over a particular term or passage to battle over the author’s intent. Views are so incompatible that even the would-be serious student is often bewildered. The Book of Revelation is a work of mixed genre; it combines apocalyptic writing, prophetic writing, and elements of New Testament letter writing. However, “finding the proper approach to reading Revelation is not all that difficult, provided that we are willing to take to heart the book’s claim.”42 42 Trafton. Reading Revelation: A Literary and Theological Commentary, p.1. 13 REFERENCES Barker, Kenneth L and John R. Kohlenberger III. The Expositor’s Bible Commentary – Abridged Edition: New Testament. Grand Rapids, MI: Zondervan, 1994. Barker Margaret, The Revelation of Jesus Christ, London: T & T Clark, 2000. Beale, G. K. with David H. Campbell. Revelation: A Shorter Commentary. Grand Rapids, MI/ Cambridge, U.K.: William B. Eerdmans Publishing Company, 2015. Beighlie, Jim C.M. The Book of Revelation: Textual Notes and Commentary. [Place of Publishing unknown]: Our Lady Queen of Peace, 2017 Briley, Terry. Revelation: Jesus the Conquering Lamb - A Meditative Commentary on the New Testament. Abilene, TX: Leaf Wood Publishers, 2009. Campbell, W. Gordon. Reading Revelation: A Thematic Approach. Cambridge, James Clarke and Co., 2012. Collins Adela Yarbro, “Revelation, the Book of,” in The Anchor Bible Dictionary, Vol. 5, David Noel Freedman (ed.), New York: Doubleday, 1992, 694-708. Dickson, Roger E. Revelation – Dickson Teacher’s Bible, Cape Town: Africa International Misions, 2016. Faley Roland J., Apocalypse Then and Now. A Companion to the Book of Revelation, New York: Paulist Press, 1999. Farrer Austin, The Revelation of St. John the Divine, Oxford: Clarendon Press, 1964. Fee, Gordon D. Revelation: A New Covenant Commentary. Cambridge, UK: The Lutterworth Press, 2013. Flegg Columba Graham, An Introduction to Reading Apocalypse, New York: St Vladimir’s Seminary Press, 1999. Friesen, S. J. Imperial Cults and the Apocalypse of John: Reading Revelation in the Ruins. New York: Oxford, 2001 Guthrie Donald, New Testament Introduction, New Testament Introduction, IL: Intervarsity Press, 4th edition, revised, 1990. Heil, John Paul. The Book of Revelation: Worship for Life in the Spirit of Prophecy. Eugene, OR: Cascade Books, 2014. Patterson, Paige. Revelation. The New American Commentary Series, Volume 39. Nashville, TN: B&H Publishing Group, 2012. Reddish, Mitchell G. Revelation. Smyth & Helwys Bible Commentary series. Macon, GA: Smyth & Helwys Publishing, 2001. Sena Patrick J., The Apocalypse: Biblical Revelation Explained, New York, Alba House, 1983. 14 Trafton, Joseph L. Reading Revelation: A Literary and Theological Commentary. Revised Edition. Macon, GA: Smyth & Helwys Publishing, 2005. Thompson, L. L. The Book of Revelation: Apocalypse and Empire. New York: Oxford University Press, 1990. Weinrich, William C. Revelation. Ancient Christian Commentary on Scripture Series – New Testament. Volume 12. Thomas C. Oden, General Editor. Downers Grove, IL: IVP Academic, 2005. Worth, Ronald H. Jr., The Seven Cities of the Apocalypse and Greco-Asian Culture. New York: Paulist Press, 1999. _____________. The Seven Cities of the Apocalypse and Roman Culture. New York: Paulist Press, 1999. 15