The Drama of the ApocalypseIntroduction & Prologue

Setting the StageRevelation’s Literary Context

Which John?

The writer of Revelation claims to be the servant of Jesus Christ (1:1), a brother of the Christians of Asia Minor and a fellow sufferer in tribulation (1:9), an

exile on Patmos for preaching the Word (1:9), and that he himself saw and heard the things recorded in this

book (22:8).

— Ray Summers, Worthy is the Lamb 55

Which John?• John the Apostle

• Justin Martyr (~148-161 AD)

• Irenaeus (135-202)

• Clement of Alexandria (150-215)

• Melito of Sardis (160-190)

• Tertullian (197-222)

• Origen (200-254)

• Hippolytus (222-245)

• Cyprian (248-258)

• John “the Elder”

• Papias (95-120) & Eusebius (263-340)?

• Dionysius of Alexandria (d. 264)

• John the Apostle

• Athanasius (325-373)

• Jerome (347-420)

• Augustine (354-430)

• Basil the Great (357-379)

• Ambrose (374-397)

• Bede (635-735)

Which Text?In both classical and NT traditions there . . . seems to

be . . . a basic “standard text” . . . preserved by the unforced action of copyists . . . . Apart from a clear indication that such consensus texts were produced by formal recension, it would appear that normal

scribal activity . . . would preserve in most manuscripts “not only a very ancient text, but a

very pure line of very ancient text.”

— Maurice Robertson, The New Testament in the Original Greek: Byzantine Textform 543-544

Which Text?• The most accessible Majority Text is that of Hodges &

Farstad, noted in the NKJV as the M-Text.

• Rev has 141 translatable differences between the M-Text & the Textus Receptus (KJV) in 404 verses.

• All but 24 are also adopted by the NU-Text (Nestle-Aland, 28th ed & UBS, 4th ed; NASB, ESV, NIV).

• One other Byz reading is listed in the ESV margin.

• We will use the ESV, with an eye on the NKJV.

Apoca What?• John identifies his work as both an apocalypse and a

prophecy (1:1-3).

• The Greek apokalypsis means “revelation, disclosure, unveiling.”

• Apocalypses were written in a way to conceal the message from the outsider, but reveal it to an insider.

• Most Jewish apocalyptic works were written between 800 BC & AD 200.

Apoca What?• Apocalypses in Scripture

• Portions of Isaiah

• Daniel

• Ezekiel

• Obadiah

• Zechariah

• Joel

• Olivet Discourse (Mat 24-25)

• Examples outside Scripture

• First Enoch

• The Assumption of Moses

• The Secrets of Enoch

• The Book of Baruch

• Fourth Ezra

Apoca What?• Their visions are rooted in periods of persecution and

foreign rule (Babylonians, Seleucids, Romans).

• They stressed faith and endurance by depicting the overthrow of evil and the victory of the righteous.

• They used unnatural and terrible features to throw the boldness of the narrative into high relief.

• Viewed the resurrection of the dead and reign of the Messiah as the key to interpreting history.

Apoca What?• A crafted literary work, not just dictated visions.

• Begins and ends as a typical Greek letter.

• Dramatic features: structured as a tragicomedy, scenery, characters, staging, costumes.

• Recapitulation: visions “double back” to present multiple views on the same subject/event.

• Poetic elements: imagery, metaphor, simile, allusion.

What’s In a Number?• 1: unity or independent

existence

• 2: confirmation, strength (witnesses, beasts)

• 3: heaven & the divine

• 4: earth (winds, corners)

• 5: humanity (senses, fingers)

• 7: union of heaven & earth (3 + 4)

• 3 1/2: the imperfect, dissatisfied (“time, times, and half a time,” 42 mos., 1,260 days)

• 6: failure, evil (666)

• 10: completeness (70, 100, 1000)

• 12: the people of God (tribes, apostles)

What’s In a Number?

From this observation of the symbolic use of numbers, it follows that the numbers which occur in the book of Revelation cannot be understood with real numerical value, nor even as round numbers. They are purely symbolic, and we must discard our mathematical

ideas and seek to discover their symbolic significance.

— Summers 25

Developing the BackstoryRevelation’s Historical Context

Early Imperial Rulers• The Julio-Claudians

• Julius Caesar (49-44 BC)*

• Augustus (31 BC – AD 14)

• Tiberius (AD 14-37)

• Gaius Calligula (37-41)

• Claudius (41-54)

• Nero (54-68)

• The Civil War (68-69)

• Galba, Otho & Vitellius

• The Flavians

• Vespasian (69-79)

• Titus (79-81)

• Domitian (81-96)

Domitian’s Résumé

• Came from “new money”

• Resigned consulships early

• Dubious wins against the Chatti, Dacians & Sarmatians

• Extravagant games

• Promotion of senators

• Good man, bad politician

Domitian’s RésuméThus, when Domitian took power in 81 A.D., the senate

had certain expectations of a man holding the principate . . . . Having neither the military

background of his father nor the personality of his brother, Domitian undertook the task of securing his legitimacy amid the hidden sneers of a hostile senate

who believed that they were far better equipped to lead Rome than the inexperienced emperor. Domitian

was determined to prove them wrong.

— Kevin Rhodes, A Consequence of Legitimacy 34, 49

Domitian’s Résumé

Domitian ruled with a great appreciation for law and order, attempting to restore some integrity to the

Roman legal system that apparently suffered from corruption. . . . Such a position surely pleased the

victims of corruption, but it also most certainly did not endear Domitian to those who lost income as a result.

— Rhodes 68, 69

The Imperial Cult

• Roma & the Pantheon

• Religio & superstitio

• Daimon worship (Acts 17:18)

• Caesar & Augustus

• Vespasian & Titus

• “Lord and God”

• Provincial loyalty

The Imperial Cult

While the analogy has great limitations, the hosting of important religious ceremonies, festivals, or games brought recognition to the city and strengthened the

status of the city in a manner similar to the placement of a large sports team or sporting event does in the

United States today.

— Rhodes 119

The Imperial Cult

By emphasizing the Imperial Cult, and the Flavian Cult in particular, Domitian created an environment

utilizing all the emotion of political loyalty and religious fervor that even the senate could not

suppress. . . . Yet the fervency with which some would accept this new emphasis had unforeseen

consequences.

— Rhodes 106

Jews & Christians

• Jews settled in Asia during the Diaspora under the Seleucids

• Essential elements leading to persecution were laid by AD 34

• Christians arrived in Asia during a lull in the imperial cult

• Both protected when ‘peaceful’

• This began to change in AD 70

Jews & Christians• When Jerusalem was destroyed, Vespasian diverted

the old temple tax to Rome itself (fiscus Iudaicus).

• But, who is really a Jew? Ethnic Jews? Religious Jews? Proselytes? God-fearers? Christians?

• Anyone who “lived as a Jew” paid the tax, but only religious Jews enjoyed religious liberties.

• Things got worse when Asia’s proconsul was executed for treason and some armies revolted (~88/89).

Jews & Christians• Christianity is a universal religion

• Christianity is an exclusive religion

• Christians active in charity (1,500 in Rome by 250)

• Christians were ‘irreligious’ (did not sacrifice)

• Christians were ‘disloyal’ (did not serve in military)

• Christians were accused of fornication & cannibalism

Jews & ChristiansThus, the earliest date that the imperial cult would

have become a major point of conflict for Christians in the province of Asia would have been in conjunction

with the completion of the temple of the Sebastoi [Greek for Augustus], the subsequent initiation of that

cult, and the games associated with Domitian, in October of 89 A.D., less than a year after Domitian quashed the revolt of Saturninus and less than two

years following the execution of Asia’s governor.

— Rhodes 162

Early Persecutions• 64: Nero uses Christians as

scapegoats when Rome burns

• 94-96: Domitian condones local persecutions to enhance legitimacy

• 112: Trajan tells Pliny to prosecute Christians when told by informants

• 202: Septimius Severus forbids Jews to convert to Christ

• 249-251: worldwide persecution under Decius

• 257-259: Valerian declares illegal & sequesters cemeteries

• 303-305: the “great persecution” of Diocletian

• 312: Constantine & Licinius issue Edict of Milan

Persecution TodayIt is significant, however, that the last two thirds of the twentieth century have been characterized by two contrasting phenomena. On the one hand, the most intense opposition to the gospel and the

church since the writing of the book of Revelation and on the other, an unprecedented spread of the gospel and growth of the

church. . . . The changing patterns of opposition to the gospel and the confused political situation of old and new worlds . . . calls for Christian witness to the gospel . . . and faith to believe in the song

of Moses and the Lamb (15:3-4). . . . The ‘trumpet call to faith’ inspires endurance in the kingdom of God living in the spirit of

Christ’s bearing his cross and the power of his resurrection, and in the light of the revelation of the kingdom of glory at his coming.

— New Bible Commentary 1421-1422

Performance HistoryRevelation & Biblical Theology

Schools of Thought• Historicists: the visions are a forecast of the history of

the church until Christ’s return.

• Futurists: the visions are in chronological order and deal almost exclusively with the Second Coming.

• Idealists: the visions are less about events and more about the principles of God’s government in every age.

• Partial Preterists: the visions were primarily fulfilled in the destruction of Jerusalem/Rome.

Full Preterism• Originates with Max King & Ed Stephens in 1970s

• Spiritualizes all fulfillments of prophecy

• Christ came in AD 70 to judge the Jews (Mat 24:36)

• Denies the bodily resurrection of the dead (1Co 15:14)

• Denies a coming day of judgment (2Th 1:6-9)

• Requires Rev to have been written by AD 68

Full Preterism

The great lengths and strands of providence await a completing event. If so it is foolish to speak of suffering

or social justice without reference to the future of God’s mercy and justice. No small amount of Christian

ethical teaching is directly tied to the promise of the justice of God in the end of history.

— Thomas Oden, Classic Christianity 3.9.1

Full Preterism

If one posits a history full of injustice without a resurrection, the power of evil would appear greater

than the power of God, and a major defect would persist in the economy of salvation. Resurrection is a necessary link in the moral chain of divine promises.

— Oden 3.10.1

Keep It In Context• Revelation is best understood in its literary, historical

and theological context.

• The book focuses on confidence in the redeeming, eternal, and reigning Lamb of God.

• Its prophecies are fulfilled initially, eventually and ultimately; and applied by analogy.

• Symbols are figurative unless there is clear biblical or historical evidence pointing to a literal fulfillment.

Keep It In Context

God hardly inspired a series of symbols that were incomprehensible in their own day and meant only for

our day. Rather, every symbol in the Book of Revelation was understood in John’s day and drawn from the stock of apocalyptic symbols stemming from

the OT and intertestamental period as well as the situation in the first century.

— Grant Osborne, Evangelicalism & The Stone-Campbell Movement, Vol. 2, 240

Keep It In Context

It appears that the wise thing to do in interpreting symbols is to follow the proper method of interpreting

parables [as well as poetry and psalms]—find the central truth which is being portrayed and let the

details fit in the most natural way. . . . The meaning of the figure is to be discerned by viewing it in broad

perspective as a whole and not by trying to determine the meaning of each minute detail.

— Summers 20, 26 see 50

Keep It In ContextThis methodology involves three steps: (1) an

analysis of the [Biblical] evidence, (2) a testing of one’s interpretation of the [Bible] by the testimony of church history, and (3) a consideration whether

there are doctrinal or theological reasons which explain or give meaning to the Biblical and

historical evidence.

— Everett Ferguson, Preface to A Capella Music in the Public Worship of the Church

Keep It In Context

This message is particularly relevant today — the call to choose eternal rather than the temporal; to resist

temptation, to refuse compromise with pagan secularism, to place the claim of conscience above all

demands against it; to cherish the confidence of ultimate victory for the kingdom of God, not only in the age of Domitian but also in every other chaotic

period of world history . . . .

— Summers 93

Thy Kingdom Come• Classical Premillennialism: society will grow progressively

worse, culminating in the tribulation and return of Christ.

• Pretribulational/Dispensational Premillennialism: Christ will return before the tribulation and his 1,000-year reign.

• Postmillennialism: society will grow progressively better, climaxing in a Christian utopia and the kingdom.

• Amillennialism: Christ’s reign is inaugurated in his First Coming and completed in his Second.

Thy Kingdom Come• Marks of truth: antiquity, orthodoxy & catholicity

• Classical Premillennialism dates to 2nd cent. but not widely held after 4th cent

• Dispensational Premillennialism dates to 19th cent. and calls into question certain biblical truths

• Postmillennialism dates to 17th cent but rare since WW1

• Amillennialism dates to 1st cent. and is the most common view throughout history

Thy Kingdom ComeJesus’ amazing power over demons was due to the power of the Holy Spirit working through him (cf.

3:16). The kingdom of God [was] inaugurated, though not completely realized, in the ministry of Jesus. . . . Jesus is not only the messianic Son of David (12:23)

but the King who exercises God’s own kingdom power against Satan and his agents and overcomes the

kingdom of Satan through his much greater power.

— The ESV Study Bible, Mat 12:28; see Rev 1:9; Mat 16:13-23; Acts 2:30-36; Col 1:13-14

Humility & Worship

The only cardinal, certain truth is the fact of Christ’s future coming. . . . We must realize that we know no

more about the Second Coming than the Jews did about the first. God has revealed everything in

symbols, and we can only do our best in interpreting the data in Scripture. He will reveal all in due time.

Until then we must be humble and avoid turning eschatology into a new holy war between factions.

— Osborne 242

Humility & WorshipReckon not every sin of Thy servants and handmaids,

but Thou wilt purify us with the purification of Thy truth; and direct our steps that we may walk in holiness of heart and do what is good and well-

pleasing in Thy sight and in the sight of our rulers. Yea, Lord, make Thy face to shine upon us for good in peace, that we may be shielded by Thy mighty hand

and delivered from every sin by Thy uplifted arm, and deliver us from those who hate us wrongfully.

— First Clement 60:2-3, ANF

Humility & Worship

Song: Revelation Song

PrologueRevelation 1:1-8

Prologue (1:1-8)

• vv. 1-3. God Speaks

• Signs & visions

• Soon & very soon (22:6-10)

• Witnessed (John 19:35)

• First benediction (Luke 11:28)

Prologue (1:1-8)

This does not mean that every detail of the book is to see an immediate fulfilment. The interval of time

between the beginning of relief for the Christians and the final consummation was not revealed to John;

neither he nor the other Christians needed to see that. They needed the assurance of immediate relief and

final complete victory. That is exactly what was given to them.

— Summers 100

Prologue (1:1-8)• vv. 4-5a. God Reigns

• Seven churches = all the churches

• Him who is, was and is to come = Father (Exo 3:14; Isa 44:6)

• Seven spirits = the Holy Spirit (Eph 4:4; Isa 11:2-3)

• Jesus Christ = Son (Rom 1:1-6; John 18:37)

Prologue (1:1-8)• vv. 5b-7. God Saves

• M-Text loves us and washed us (Eph 5:25-27)

• A kingdom of priests (Exo 19:6; 1Pe 2:9)

• Clouds of glory (Dan 7:13-14; Mat 24:30)

• The crux of salvation (Zec 12:10; 1Co 1:22-24; 2:2)

• v. 8. God Lives (v. 4; Mat 11:3)

Prologue (1:1-8)For just as Alpha continues on until it reaches Omega

and Omega completes the cycle back again to Alpha, so he meant to show us that in him is found the course of all things from the beginning to the end and from the end back to the beginning. Every divine dispensation

should end in him through whom it first began, that is, in the Word made flesh. Accordingly, it should also end

in the same way in which it first began. So truly in Christ are all things recalled to their beginning.

— Tertullian, On Monogamy 5, ACCS

Prologue (1:1-8)The New Testament writers speak as if Christ’s

achievement in rising from the dead was the first event of its kind in the whole history of the universe. He is the

‘first fruits’, the ‘pioneer of life’ [1Co 15:20, 23; Acts 3:15]. He has forced open a door that has been locked since the

death of the first man. He has met, fought, and beaten the King of Death [Rom 6:9; 14:9]. Everything is different

because He has done so. This is the beginning of the New Creation [Isa 2:12]: a new chapter in cosmic history has

opened.

— C.S. Lewis, Miracles 237

Works Cited• Ancient Christian Commentary on Scripture. Ed. Thomas C. Oden.

InterVarsity, 2003. Accordance.

• The Ante-Nicene Fathers. Ed. Alexander Robertson & James Donaldson. Accordance.

• The Comprehensive Bible Cross References. Ed. T. E. Clontz & J. Clontz. Cornerstone, 2011. Accordance.

• “Eschatology.” The Encyclopedia of the Stone-Campbell Movement. Ed. Douglas A. Foster, et al. Grand Rapids: Eerdmans, 2004. Print. 304-307.

• The ESV Study Bible. Ed. Lane T. Dennis & Wayne Grudem. Wheaton: Crossway, 2008. Accordance.

• Evangelicalism & The Stone-Campbell Movement. Vol. 2. Ed. William R. Baker. ACU, 2006. Print.

Works Cited• Ferguson, Everett. A Capella Music in the Public Worship of the Church. 4th Ed.

Abilene: Desert Wiellow, 2013. iBooks.

• —. Early Christians Speak. Vol. 2. Abilene: ACU, 2002. Print.

• Freeman, Charles. Egypt, Greece and Rome. 2nd Ed. Oxford, 2004. Print.

• Lewis, C.S. Miracles. New York: HarperCollins, 1947. Print.

• The New Testament in the Original Greek: Byzantine Textform. Ed. Maurice A. Robinson & William G. Pierpont. University of Chicago, 2005. PDF.

• Oden, Thomas C. Classic Christianity. HarperCollins, 2009. iBooks.

• Rhodes, Kevin W. A Consequence of Legitimacy: Domitian’s Conflict with the Senate and the Imperial Cult’s Conflict with Christianity. Xlibris, 2007. Print.

• Summers, Ray. Worthy is the Lamb: An Interpretation of Revelation. Nashville: Broadman, 1951. Print.