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Book Of Revelation Essay, Research Paper

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Contents & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; ..1

Introduction & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; 2

The Risen Christ & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; ..2

Jesus Directs the Churches & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; .4

Christ the Lamb & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; 5

The Wrath of Christ & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; 7

The Return and Reign of Christ & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; .8

Conclusion & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; .9

Bibliography & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; & # 8230 ; 10

Introduction

The Book of Revelation is the perennial apogee of the New Testament canon. It is a work of profound divinity, but overall, it is the Disclosure of Jesus Christ ( Revelation 1:1 ) and any commentary can non pretermit this fact ; it fills all apprehension of the book. Jesus is present in ocular representations, in rubrics used of Him, and maps ascribed to Him ( Guthrie, 1987, p. 39 ) .

The risen Jesus

The portraiture of Jesus in the Book of Revelation is dramatically different to that of the Gospels. No longer is the 2nd individual of the Trinity restricted, holding surrendered temporarily the voluntary usage of His Godhead properties ( Philippians 2:5-8 ) . Rather than being one who thirsted ( John 19:28 ) , hungered ( Matthew 4:2 ) and sweat beads like blood ( Luke 22:44 ) , the Christ of Revelation is alone ( Guthrie, 1987, p. 41 ) and stands in the thick of the seven Churchs:

& # 8220 ; Dressed in a robe making down to His pess and with a aureate sash around his

thorax. His caput and hair were white like wool, every bit white as snow, and His eyes

were like blazing fire. His pess were like bronze radiance in a furnace, and His

voice was like the sound of hotfooting Waterss. In His right manus He held seven

stars, and out of His oral cavity came a crisp double-edged blade. His face was

like the Sun reflecting in all its glare ( Revelation 1:13-16 ) . & # 8221 ;

Jesus & # 8217 ; mission on Earth has been accomplished. Just before eventually deceasing on the cross He declared, & # 8220 ; It is finished & # 8221 ; ( Revelation 19:30 ) . At this clip He cancelled the codification that was against us ( Colossians 2:14 ) and disarmed the powers and governments, doing a public spectacle of them ( Colossians 2:15 ) . Having done this, in Revelation, He is revealed as holding wrested the keys of decease and Hades ( Revelation 1:18 ) . As Jesus explains to John, He is the First and the Last. He is the Populating One. He was dead, but behold, He is alive for of all time and of all time ( Revelation 1:17-18 ) . As Wilson ( n.d. , p. 74 ) remarks, & # 8220 ; Christ & # 8217 ; s was non the resuscitation of the organic structure & # 8211 ; it was complete triumph over death. & # 8221 ;

Jesus humbled Himself and took upon Himself the nature of a retainer ( Philippians 2:7 ) . He clothed Himself in the similitude of iniquitous flesh ( Romans 8:3 ) , being found in visual aspect as a adult male ( Philippians 2:8 ) . But now, merely as Christ prayed that the Father would laud Him with the glorification He had with the Father before the universe began ( John 17:5 ) , God has exalted Him to the highest topographic point and given Him the name that is above every name ( Philippians 2:9 ) .

Not merely is Jesus the First and the Last, He is the faithful informant, the first-born from the dead, and the swayer of the male monarchs of the Earth ( Revelation 1:5 ) . He is the Bright Morning Star ( Revelation 22:16 ) . He is the Alpha and the Omega, who is, and who was, and who is to come, the Almighty ( Revelation 1:8 ) , the Beginning and the End ( Revelation 22:13 ) . Since alpha and Z are the first and last letters of the Greek alphabet, it is non hard to conceive of that these last rubrics are tantamount in intending with & # 8220 ; the First and the Last & # 8221 ; . What is interesting, is the fact these are besides the exclusive appellations of God which appear in Revelation ( 1:8 ; 21:6 ) . Christ possesses the comprehensiveness of divinity ( Colossians 2:9 ) , but these appellations express more than this mere fact. Bauckham ( 1993, p. 27 ) explains:

& # 8220 ; In the signifier, & # 8216 ; the first and the last & # 8217 ; , the appellation derives from Isaiah, where it

occurs, as in Revelation, as a godly self-designation: & # 8216 ; I am the first and the last ;

besides me there is no God & # 8217 ; ( 44:6 ) ; & # 8216 ; I am he ; I am the first, and I am the last & # 8217 ;

( 48:12 ; californium. besides 41:4 ) . . . . the appellation encapsulates the apprehension of

the God of Israel as the exclusive Creator of all things and autonomous Lord of history,

which. . . . [ Isaiah ] so excellently expounds and asserts controversially against

the graven images of Babylon. Unlike human-made Gods, this God is the utterly

uncomparable One, to whom all states are capable, whose purpose none can

frustrate ( californium. Isa. 40:12-26 ) . It is exactly this sole monotheistic religion that

determines the prophetic mentality of Revelation. Hence the alone importance

of the appellation: & # 8216 ; the Alpha and the Omega & # 8217 ; . God precedes all things, as their

Creator, and he will convey all things to eschatological fulfillment. He is the beginning

and end of all history. & # 8221 ;

This is the risen Christ in the Book of Revelation ; this is the risen Christ for the remainder of clip.

Jesus directs the Churches

Jesus directed John to compose to the angels of each of seven outstanding Churches in the Asia Minor of the clip ( Revelation 2-3 ) . Possibly the & # 8220 ; angels & # 8221 ; mention to supernatural existences, potentially protecting the Churches, but it is more likely that aggeloj here means human couriers ( such as the leaders of the Churches ) , merely as it does in James 2:25 and Luke 9:52. At any rate, both the angels and the Churches belong to Christ ; He holds the angels in His manus ( Revelation 1:16, 20 ; 2:1 ) and He walks amongst the Churches ( Revelation 1:13 ; 2:1 ) . Harmonizing to Rienecker and Rogers ( 1976, p. 815 ) peripateo ( walks among ) implies that the Lord patrols the land and

is of all time on the topographic point when He is needed ; His presence is non localized but is coterminous within the Church. Goswiller ( n.d. , p. 14 ) draws a comparing with the location of the Tabernacle in the thick of the cantonment in the Old Testament.

Jesus loves His Church ; so, it was for its members that He died ( John 3:16 ; Romans 5:8-9 ) . For each of the seven Churches, apart from Laodicea, Jesus had a word of encouragement. He is attentive & # 8211 ; He knows their workss ( Revelation 2:2 ; 2:19 ; 3:1 ; 3:7 ; 3 ; 15 ) , their afflictions and their poorness ( Revelation 2:9 ) , where they live ( Revelation 2:12 ) , and their love, religion, service and doggedness ( Revelation 2:19 ) . For these things, Christ commends the Churches.

Yet, He who commends besides hunts Black Marias and heads, and will refund each harmonizing to their workss ( Revelation 2:23 ) . For each Church, apart from Smyrna and Philadelphia, comes a reproof. Yet, Christ rapidly follows each of these with an exhortation and so a promise. The smallest and most undistinguished Church is assured of Christ & # 8217 ; s presence ( Wilson, n.d. , p. 77 ) .

Elsewhere in Revelation, an angel declares, & # 8220 ; The testimony of Jesus is the spirit of

prognostication & # 8221 ; ( Revelation 19:10 ) . Just as is apparent from the letters to the Churches, the Spirit speaks in the speech patterns of the crucified and risen Lord, citing people to go vanquishers in the name of Him who has conquered ( Caird, 1966, p. 238 ) .

Nothing bases outside of the bounds of Christ & # 8217 ; s cognition. He makes careful, precise diagnosings of attainments and failures of each fold. Many may be deceived by the outward wealth and success of the Laodicean Church, but Christ knew all the truth: wretched, suffering, hapless, unsighted and bare ( Revelation 3:17 ) . Such foolproof understanding is lay waste toing to the insincere and disputing to the sincere ( Wilson, n.d. , p. 78 ) .

Christ the Lamb

John wept because he believed there were none found worthy to open or look inside the coil with composing on both sides and sealed with seven seals ( Revelation 5:1-4 ) . Straightaway he was told non to cry, the ground being, & # 8220 ; The Lion of the folk of Judah, the Root of David, has triumphed. He is able to open the coil and its seven seals & # 8221 ; ( Revelation 5:5 ) . At this, Christ appears, as a Lamb which had been slain ( Revelation 5:6 ) and who was worthy of great congratulations and worship ( Revelation 5:9-14

) .

This worship is peculiarly important Christologically, given that twice John bows down before the angel who mediates the disclosure to him. The angel protests that he is no more than a fellow retainer of God, and directs John to idolize God ( Revelation 19:10 ; 22:8-9 ) . The angel who shows the visions to John is non the beginning of disclosure, but merely the instrument for its communicating. Jesus is the beginning of disclosure ( Revelation 22:16 ) . The deduction exists that He, unlike the angel, is non excluded from monotheistic worship but is instead included in it, confirmed by the expressed worship of Jesus elsewhere in Revelation ( Bauckham, 1993, p. 59 ) .

In chapter five, Jesus is the Lamb. He has triumphed through His decease and Resurrection and is seen standing on the Godhead throne ( the likely significance of 5:6 ; californium. 7:17 ; Bauckham, 1993, p. 60 ) . In bend He becomes the centre of the circle of worship, traveling outward from the life animals and the seniors ( 5:8 ) to the myriads of angels ( 5:12, paralleling that offered to God in 4:11 ) , and eventually to the whole of creative activity in a doxology addressed to God and the Lamb together ( 5:13 ) . The worship of the Lamb ( 5:8-12 ) leads to the worship of God and the Lamb together ( 5:13 ) . Bauckham ( 1993, p. 60 ) provinces:

& # 8220 ; John does non wish to stand for Jesus as an alternate object of worship

aboard God, but as one who portions in the glorification due to God. He is worthy of

Godhead worship because his worship can be included in the worship of the 1

God. & # 8221 ;

However, Christ is related to the universe non merely as the transcendent sanctum One, but

besides as the slaughtered Lamb. Revelation 5:9-10 clearly identifies Jesus with the Old Testament Passover lamb ( Cho, 1991, p. 67-68 ; Guthrie, 1987, p. 47 ) , where the worship vocal given to Him provinces that He has ransomed a people and made them a land and priests functioning their God, repeating the Sinai compact ( Exodus 19:5-6 ) whereby God made the people He brought out of Egypt His ain people. This release was frequently referred to as His redeeming His people from bondage ( Deuteronomy 7:8 ; 13:5 ) .

Furthermore, Revelation 5 portrays the strong belief that in his decease and Resurrection Christ has already won His decisive triumph over immorality ( Glasson, 1965, p. 45 ) & # 8211 ; which Bauckham ( 1993, p. 73 ) sees as being cardinal to Revelation & # 8217 ; s whole apprehension of the manner in which Christ establishes God & # 8217 ; s land on Earth. The key to this, Bauckham explains, and to Christ & # 8217 ; s makings as the lone one able to open the coil, is the contrast between what John hears ( Revelation 5:5 ) and what he sees ( Revelation 5:6 ) . Jesus is the Lion of the folk of Judah and the root of David who has conquered. These two messianic rubrics evoke a strongly militaristic and chauvinistic image of the Messiah as a vanquisher of the states, destructing God & # 8217 ; s enemies ( Bauckham, 1993, p. 74 ) . However, this image is reinterpreted by that which John really sees: the Lamb whose sacrificial decease ( 5:6 ) has redeemed people from all states ( 5:9-10 ) . Bauckham ( 1993, p. 74 ) continues:

& # 8220 ; John has forged a new symbol of conquering by sacrificial decease. The messianic

hopes evoked in 5:5 are non repudiated: Jesus truly is the expected Messiah of

David ( 22:16 ) . But in so far as the latter was associated with military force and

narrow patriotism, it is reinterpreted by the image of the Lamb. The Messiah

has surely won a triumph, but he has done so by forfeit and for the benefit of

people from all states ( 5:9 ) . Thus the agencies by which the Davidic Messiah has

won his triumph is explained by the image of the Lamb, while the significance of

the image of the Lamb is now seen to lie in the fact that his sacrificial decease was

a triumph over evil. & # 8221 ;

The wrath of Jesus

John sees in Eden the absolute sanctity, righteousness and sovereignty of God ( Revelation 4 ) . From & # 8220 ; this vision of God & # 8217 ; s name hallowed and God & # 8217 ; s will done on Eden, it follows that his land must come on Earth & # 8221 ; ( Bauckham, 1993, p. 40 ) . It is this which makes chapter 4, and its Christological continuance in chapter 5, foundational for all that which follows ( c.f. Glasson, 1965, p. 45 ) , viz. the ruinous battalion of pestilences and opinions which strike the Earth until Christ & # 8217 ; s return.

In all of these things, awful as they are, Christ is revealed as a Godhead justice ( Revelation 19:11 ) . It is His wrath which is being outpoured. During the clip of the Trial people shall shout to the mountains and the stones, & # 8220 ; Fall on us and conceal us from the face of him who sits on the throne and from the wrath of the Lamb! For the great twenty-four hours of their wrath has come, and who can stand? & # 8221 ; ( Revelation 6:16-17 ) . Surely the twenty-four hours of the Lord will be awful ( Malachi 4:5 ) as Christ treads the wine imperativeness of the rage of the wrath of God Almighty ( Revelation 19:15 ) .

However, it is of import to recognize that the Lamb can be every bit small held responsible

for the activities of, for illustration, the four equestrian, as for those of Judas, Caiaphas

and Pilate. Caird ( 1966, p. 91 ) explains that the:

& # 8220 ; Wrath of God in the Revelation, as elsewhere in the Old and New Testaments,

represents non the personal attitude of God towards evildoers, but an impersonal

procedure of requital working itself out in the class of history ; that the Lamb is

at all times a symbol to be understood with mention to the Cross, so that the

Cross itself is both the triumph of God and the opinion of the universe ; and that

hence the wrath of the Lamb must be interpreted as & # 8216 ; the working out in

history of the effects of the rejection and crucifixion of the Messiah & # 8217 ; . & # 8221 ;

The return and reign of Jesus

The Tribulation period draws to a singular stopping point with the return of Christ to the Earth. Merely as in chapter one His image bears small resemblance to that of the carpenter & # 8217 ; s boy. His eyes are like blazing fire and on His caput are many Crowns ( Revelation 19:12 ) & # 8211 ; for He is King of Kings and Lord of Lords ( Revelation 19:16 ) . Against Him no 1 may stand ; with Swift and decisive action His enemies are subdued, and His Kingdom established, opinion eventually enacted ( Revelation 19:17-20:15 ) .

At last, all things are made new ( Revelation 21:5 ) . The terminal of this age has passed and

the act of creative activity has been re-enacted. There will be no more decease or bereavement or weeping or hurting, for the old has passed off ( Revelation 21:4 ) . Yet, in all this, Christ is still the Alpha and the Omega, the Beginning and the End ( Revelation 21:6 ) . From the beginning of the book to the coating, He is unchanging. From the beginning of clip to the terminal of clip, He is. Jesus Christ is the same today, yesterday and forever ( Hebrews 13:8 ) and has full rights to the sacred appellation showing His complete eternality and independency, & # 8220 ; I AM & # 8221 ; ( John 8:58 ) .

Decision

Merely as Origen focused his attending on the Christology of the Book of Revelation ( Daley, 1991, p. 49 ) , so excessively must any honorable translator. It is the Disclosure of Jesus Christ ( Revelation 1:1 ) and it is Christ that the book reveals. He is the Lamb slain from the foundation of the universe, every bit good as the coming King ( Nichols, 1994, p. 291 ) .

Bauckham, R. 1993. The Theology of the Book of Revelation, Cambridge University Press, Cambridge.

Caird, G. B. 1966. A Commentary on the Disclosure of St. John the Divine, Adam and Charles Black, London.

Daley, B. 1991. The Hope of the Early Church: A Handbook of Patristic Eschatology, Cambridge University Press, Cambridge.

Glasson, T. F. 1965. The Disclosure of John, Cambridge University Press, Cambridge.

Goswiller, R. n.d. Revelation, Pacific Study Series, Melbourne.

Guthrie, D. 1987. The Relevance of John & # 8217 ; s Apocalypse, The Paternoster Press, Exeter.

Nichols, D. R. 1994. & # 8216 ; The Lord Jesus Christ & # 8217 ; , in Systematic Theology: A Pentecostal Perspective, erectile dysfunction. S. M. Horton, Logion Press, Springfield.

Rienecker, F. and Rogers, C. 1976. Linguistic Key to the Grecian New Testament, The Zondervan Corporation, Michigan.

Wilson, C. n.d. The Book of Revelation, Pacific College Study Series, Melbourne.

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