[I am using bold in this post to remind me of my talking points…all emphasis in quotes is mine.]

Context

This whole chapter seems to be anachronistic and/or asynchronous. I think understanding the layers, or double/triple fulfillments in prophecy is key to understanding this passage.

Last Sunday discussion:  Chapter 11 seems to have finished the trumpet judgments and ends in a victory proclamation, then suddenly we are back in the turmoil again. Perhaps there is another explanation, but I think the ending in chapter 11 is referring to the end of the world where Christ is finally recognized as ultimate Lord of lords. That means that Chapter 12 is going back in the story to explain some details. For example, the woman is squirreled away to the desert for the same 1260 days referred to earlier during the interlude between the 6th and 7th trumpets.  Additionally, the male child must surely refer to Jesus’ earthly birth, somehow.

So a couple questions from last Sunday to provide context for today’s lesson:

• Who is the dragon? (Satan, sweeping the stars must represent turning 1/3 of the angels against God. The dragon is defined as Satan in today’s lesson.)
• Who is the woman? (The people of God…I think the Jewish people, which morphs into the church because of the reference to making war on her offspring/1260 days of nourishment). Perhaps this is a direct reference to Gen 3.15.
• Who is the male child and how was he snatched? Jesus, referring to resurrection

Heavenly War

In this account, there is a heavenly war in which Satan and his angels are cast out of heaven.  One of the biggest questions is when did this occur.  There are basically three possibilities: primordial past, at death/resurrection of Jesus, or at the beginning of the 3.5 years. Osborne mentions the possibility of this referring to all 3 bindings of Satan–I like this explanation.  Osborne prefers the interpretation that 12:7-9 are an expansion of v 4 where a third of the stars are swept down by the dragon.

However, Aune (1998a: 695) states, “The myth of the heavenly battle between Michael and Satan resulting in the defeat and expulsion of Satan and his angels from heaven (12: 7– 9) is narrated as an eschatological event in 12: 9 . . . but as an exclusively primordial or protological event in early Jewish and Islamic literature, a motif based on Isa. 14: 12– 15.” I argue below that this primordial fall is the primary thrust of 12: 7– 9. It is likely, however, that the telescoping of time in chapters 11– 12 continues here, and all three “bindings” of Satan (in the primordial past, at the ministry and death of Jesus, and at the eschaton) are intertwined in chapter 12. Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10423-10430). Baker Publishing Group. Kindle Edition.

Regardless of the physical timing of these events, I think the order of the passage shows that vs 1-6 provide the context for vs 7-17, which in turn provide the context for chapter 13ff (kingdom of the beast).  Our finiteness tends to artificially limit our understanding to such a short and linear explanation.  I think Satan’s memory is pretty long.

Why is the war depicted as Michael/angels vs Satan/angels?

• Satan is not even on the same plane as God…there is no true dualism between God and Satan in the book of Revelation.

Isaiah 51:9-11 9 Awake, awake, put on strength, O arm of the Lord; awake, as in days of old, the generations of long ago. Was it not you who cut Rahab in pieces, who pierced the dragon? 10 Was it not you who dried up the sea, the waters of the great deep, who made the depths of the sea a way for the redeemed to pass over? 11 And the ransomed of the Lord shall return and come to Zion with singing; everlasting joy shall be upon their heads; they shall obtain gladness and joy, and sorrow and sighing shall flee away.

Isaiah 27:1 ​1 In that day the Lord with his hard and great and strong sword will punish Leviathan the fleeing serpent, Leviathan the twisting serpent, and he will slay the dragon that is in the sea.

… and in 7: 21 the little horn “makes war against the saints” and “is too strong” (also ἴσχυσεν) for them. While Dan. 7: 21 depicts the defeat of the saints by the beast (= the little horn of Daniel), the text here reverses Daniel and depicts the defeat of the dragon by Michael. In a sense, Dan. 7: 21 shows the beast “conquering” the saints (= Rev. 13: 7), while Rev. 12: 11 shows that the dragon has already been conquered on behalf of the saints. Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10474-10477). Baker Publishing Group. Kindle Edition.

Satan

What does this passage teach about Satan? (Osborne comments that this is one of the best sources of demonology in the Bible, which is interesting to me as I never thought of it like that.  Nonetheless, this passage defines the character of Satan, and ultimately, his end.)

• Talks about his origin/fall, specifically being cast out of heaven.
• Identifies him as the dragon, and also as the ancient serpent–who deceived Eve, and really all of humanity.
• Identifies him as an accuser of our brothers–The names Satan/Devil literally mean accuser.
  • Who is our brothers?

These ideas continue in the  NT, but the language used of Satan is elevated. He is the “prince of this world” (John 12: 31; 14: 30; 16: 11) and the “god of this age” (2 Cor. 4: 4), the potentate over unredeemed humanity (Acts 26: 18; Col. 1: 13) as well as their “father” (John 8: 44; 1 John 3: 10). He is at heart a liar (John 8: 44; 1 John 3: 8) and a deceiver (Rev. 20: 3, 8, 10) as well as a destroyer (1 Pet. 5: 8) and a murderer (John 8: 44).  Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10512-10515). Baker Publishing Group. Kindle Edition.

Second, the dragon is identified as ὁ καλούμενος Διάβολος καὶ ὁ Σατανᾶς (ho kaloumenos Diabolos kai ho Satanas, the one called ‘Devil’ and ‘Satan’). In the  LXX διάβολος usually translates the Hebrew שָׂטָן (śātān), and thus the two Greek terms are virtually synonymous, meaning “adversary” or “evil opponent.” The angel who opposed Balaam (Num. 22: 22, 32) was called a שָׂטָן. At its root is a forensic aspect, referring to an accuser in a law court (see on 12: 10). This is how “Satan” appears in Job 1: 6– 12 and 2: 1– 6, accusing Job “before the Lord,” as well as in Zech. 3: 1– 2, where Satan accused Joshua the high priest. Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10501-10507). Baker Publishing Group. Kindle Edition.

Part 2, the Hymn of Celebration (and Explanation) V 10-12

The hymn serves as not only a celebration but also an interpretation of the fall of Satan: Throughout this book, the hymns have functioned like a Greek chorus in a play, not only celebrating but also interpreting the significance of the narratives. Thus, the hymn here interprets the significance of 12: 7– 9 for the people of God. Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10527-10528). Baker Publishing Group. Kindle Edition.

The hymn is narrated by a “voice from heaven.” The statements given make me think again this is  not a chronological narration, but more like some kind of a final description of Satan being deposed.  If you read this as an exact event beginning at the final 3.5 years, how do you explain that this moment is when God’s kingdom comes, and that the martyrs (from the 3.5 years and/or all church history) have conquered Satan?

I am beginning to think this hymn summarizes one of the most important takeaways in Revelations for the church. Remember, Revelation was specifically written to the suffering church of John’s day, and really all Christians. They, and we, are in the midst of opposition by Satan and the earth-dwellers. A key theme is that we are to remain faithful unto death.  This passage shows that victory over evil comes from two things: blood of the Lamb, and from us, boldness.  Are we willing to lay down our lives boldly?

The rejoicing is because Satan has been cast to the earth (why is that so important to Christians, especially because it causes persecution?). Depends when you see this casting down as occurring, it adds a lot of depth to the trouble we see in this life (Satan is furious). I think the biggest reason the saints are rejoicing is because the Christ’s kingdom has come (and somehow Satan being cast down is intertwined with Christ taking authority).

Victory of the saints over the Dragon:

• Victory is because of the blood of Jesus (e.g. the cross), in other words, Satan is already mortally wounded. (He knows he has lost and has a short time.)
• The word of their testimony and did not love their lives unto death. So a fearless witness and willingness to give their lives. So the church is not hiding from persecution.

• Mark 8:34-38 34 And calling the crowd to him with his disciples, he said to them, “If anyone would come after me, let him deny himself and take up his cross and follow me. 35 For whoever would save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it. 36 For what does it profit a man to gain the whole world and forfeit his soul? 37 For what can a man give in return for his soul? 38 For whoever is ashamed of me and of my words in this adulterous and sinful generation, of him will the Son of Man also be ashamed when he comes in the glory of his Father with the holy angels.”

Does this refer to those being persecuted in the 1260 days, or all Christians (I think all Christians, but specifically those of the 1260 days where Satan is being granted a temporary “victory” over the saints.)

Result of Satan being cast out/defeat by the saints is that he is filled with fury and goes to take it out on anyone he can, in this case the earth dwellers since that is the only place he has jurisdiction anymore.

Fury of the Dragon

In response to being cast down, the dragon turns on the woman, and when that is unsuccessful, turns against all off her offspring (who hold to their testimony for Jesus). Regardless of when Satan is cast out, I think this passage shows this is the context for his fury.

Flying like an eagle to the desert is a double reference to the Exodus deliverance. (e.g. ex 19:4 I took  you up on eagle’s wings and brought you to myself).

The flood: some take it to refer to a flood of lies and deceit to overwhelm the church. Perhaps false teachers. Yet God uses the earth to protect the woman.

So now he wages war against “her offspring.” There is a difference of opinion as to the meaning of this war. Some dispensationalists (Walvoord 1966: 196) believe that the woman is Israel as a whole, and the “offspring” is the believing remnant among them; while others (Thomas 1995: 142) say the woman is believing Israel and the remnant the 144,000 sealed in chapter 7. This is based on the view that the saints in this book are Jewish converts who are converted after the rapture, a position I do not hold (see the discussion of 7: 4; 12: 1– 2). Others (P. Hughes 1990: 142– 43; Glasson 1965: 78) have said the contrast is between the Palestinian church (the woman) and the Gentile church (the offspring), but there is no basis for that in the book (see Krodel 1989: 246). Still others (Mounce, Michaels, Johnson) believe the contrast is between the male seed, Christ (12: 5, 13), and the church (12: 13– 17). Finally, some (Swete, Ladd, Caird, Krodel, Beale) see a contrast between the woman as the “ideal church” from a heavenly perspective (12: 6, 13– 16) and the “offspring” as the earthly church seen as a whole (12: 17). In favor of this would be the depiction of the woman in 12: 1– 2 as “in heaven” and the idea of mother Zion bearing her children in Isa. 66: 7– 8. These last two options are not antithetical and together provide the solution. Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10790-10794). Baker Publishing Group. Kindle Edition.

I think perhaps this account is a direct fulfillment of Gen 3:15. Genesis 3:15 15 I will put enmity between you and the woman, and between your offspring and her offspring; he shall bruise your head, and you shall bruise his heel.”

The wrath of the dragon (12: 12) is further spelled out in the war on earth (12: 13– 17). The dragon tries to drown the saints with a torrent of lies and persecution, but God causes the earth to open and frustrate Satan’s evil plans. Once more, God keeps the saints secure and rescues them from the “deceptive schemes” (Eph. 6: 11) of the devil. He gives believers “a way out so that [they] can stand up under” these temptations and trials (1 Cor. 10: 13). As elsewhere, this passage applies specifically to the saints of the final period under the wrathful hand of the beast but also to those in John’s day and ours. Satan is enraged and at war with all the “offspring,” those who find Christ through the faithful witness of the church. The Christian life is not meant to be a peaceful life with nothing but earthly prosperity (contra to some false teachers of our day). On the contrary, all who find Christ also face the wrath of Satan. Still, we find victory when we live in obedience to God’s commands (found in his Word) and maintain our faithful witness to Christ.  Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 10813-10819). Baker Publishing Group. Kindle Edition.

What is the lesson from 13-17? This seems like an expansion of v 5-6.  I’m not sure there is a significant difference between the woman and the offspring. The offspring, in my opinion, is clearly us–those who love Jesus. As previously stated, I think the message is that God will protect us from Satan’s attacks, in this case, specifically in those last 1260 days, but not from being killed. Our job is to remain faithful and boldly testify for Jesus and God will provide our nourishment.

This is pretty much a brain dump as I didn’t have time to make this presentable. The main reason I posted this is because it has a lot more supporting concepts/Scripture behind the interpretation I favor of this chapter. As always, I welcome your input.  God embedded believers in the church to protect us from being washed away by false doctrine; as such, I believe free and honest dialogue is God’s plan for protecting his people from apostasy. God bless your study.

Context:

• • • This is still in the interlude between the last two trumpets (Rev 11:14).
    • Seems to be continuing the idea of the church witnessing to the world. Here, there are two specific witnesses that occur during the 42 months/1260 days/3.45 years/times, times and half a time the nations will trample the holy city.
    • On first blush, deciphering this story feels pretty overwhelming. I think the timing is the most overwhelming part for me. The story itself, in a way is pretty straightforward if you can figure out where it fits in the end-times timeline. The correlation with the account in Zech 4 of the olive trees seems obvious, but I’m still not sure what the interpretation is.
    • This is the first reference to exact times.
    • The beast is introduced
    • The great city is introduced (or is this different from Babylon).
    • Following the earthquake, the earth-dwellers for the first time in Revelations give glory to God.

Measuring the City

There are several common ways to interpret this passage. I was feeling stressed out because I thought I was going to have to pick one to teach the class. However, the thing that is interesting to me is that almost all of them take this symbolically with a very similar end interpretation, namely that picture represents the persecution of believers by the Beast’s kingdom.  We can still argue, if you wish, if the church is still present on earth at this time, in which case, the believers are the 144,000 Jewish remnant who were sealed in chapter 7 (dispensationalism).

• • • What is the significance of measuring the city?
      • Clear recreation of Ezekiel’s vision (Eze 40-42).  Osborne says measuring the temple as it occurs in Ezekiel signifies God’s ownership and protection of his people; and, the stress is on the preservation of the saints spiritually in the coming great persecution (Osborne, Kindle Location 9186).  In other words, the church will be protected as God’s own (c.f. sealing of God’s people before the judgments).
      • What 3 thing is John told to measure? (Temple of God, Altar, Worshippers in it)
      • Note: no note of the actual measurement is recorded. I don’t think the point was the size of the temple or physical features.
    • Is this an earthly temple or the heavenly one?
      • Temple must be the heavenly one, not an earthly one.  Fits context of Ezekiel’s eschatological temple. Specifically, this is the church (c.f. 1 Cor 3:16-17, 2 Cor 6:16).
    • What is the symbolism of the inner and outer court? Why not measure the outer court?
      • Outer court signifies persecution of church by the beast’s kingdom. This is contrasted with chapter 21 where everything is measured in the New Jerusalem.
      • Bauckham (1993b: 266– 73; also Fekkes 1994: 175– 76) notes the influence of Dan. 8: 11– 14 on the image of God “giving” the outer court over to those who “trample” it.[ 8] In Daniel’s vision, the “little horn” “tramples” the “host of heaven” (probably God’s followers, Dan. 8: 9– 10), and then due to Israel’s rebellion, God “gives” the sanctuary and the sacrifice over to it (8: 11– 12), followed by a “how long” question similar to 12: 6 (8: 13– 14). Osborne, Kindle Locations 9269-9273). Also Zech 12:3, Luke 21:24, Dan 7:25 (saints handed over to kingdom of beast). Also parallels nicely with concept of the bitterness of the scroll being the persecution of the church.
      • Alternatively (dispensationalist), the outer court is the earthly Jerusalem.
  • • What is the deal with the 42 months thingy?
      • Alternately 1260 days (idealized based on 30 day months), 1290 days (Daniel, exact count), 3 1/2 years, time/times/half a time.
      • Osborne says probably alludes to 3.5 years drought in time of Elijah (divine judgment), and 42 encampments of Israelites in wilderness (tribulation/judgment).
      • Using the uses of Daniel, Osborne defines the 42 months as a limited time in which God allows the Antichrist and his followers to triumph, and the people of God to be persecuted and martyred (Kindle location 9273).
      • It is also linked to the last half of the 70th 7 (week), in which Antiochus Epiphanes sacrificed pigs in the temple as well the final destruction of Jerusalem. This is a proleptic anticipation of the last days as well.

Summary:  In other words, God will protect them spiritually but allow the forces of evil to persecute and kill them, similar to Jesus’ promise in Mark 10: 30 that God would repay every sacrifice “a hundred times” but would allow “persecution.” The key to understanding the message for the church today is the basic hermeneutical perspective of this commentary: a futuristic perspective for the story itself and a secondary preterist/ idealist interpretation of its significance for the church in John’s day and in our day. In other words, while John intended this as a description of events in the future, there was still a message for the seven churches, namely, that throughout their persecutions, God was watching over them and would vindicate them for all their suffering (cf. 6: 9– 11). (Osborne, Kindle Location 9305).  Note: as described above, this is one viewpoint for explaining this passage. I find it has a lot of explanatory power and is cohesive with the rest of Scripture. I don’t mean to be throwing out a more dispensational view, but I am unprepared to defend it from Scripture.

The 2 witnesses:

The story itself is relatively straightforward…but then there are all these prophetic terms/allusions that we need to explain in order to actually understand what is being told here.  Let’s try to get a list here of prophetic terms that we need to decipher:

• • • 2 olive trees/lampstands
    • 42 months
    • Fire pouring from their mouth/plagues
    • The Beast
    • Bottomless pit
    • Make war/conquer
    • Kill them
    • Dead bodies/not buried
    • Great city: Sodom/Egypt/where their Lord was crucified
    • Feasting
    • 3 1/2 days
    • Resurrection/heavenly voice
    • Earthquake
    • 7,000 people killed
    • Gave glory to God

The many interpretations of the two witnesses make this one of the most debated passages in the book and indicate its importance. At the outset we must note how closely 11: 3– 13 are tied to 11: 1– 2. In 11: 2b we are told “God gave [the outer court] to the Gentiles,” while 11: 3 begins with “and I will give power to my two witnesses.” The second episode flows out of the first, and it is natural to suppose that if the church is symbolized in 11: 1– 2, it will also be central in 11: 3– 13. Court (1979: 85) points out that there are “shared allusions to time (42 months = 1260 days) and place (Jerusalem).” In fact, all three episodes in this interlude are woven together. In 10: 1– 11 the church is told it must suffer terribly (the bitter) and yet will emerge triumphant (the sweet), and in 11: 1– 2 the church is told that it belongs to God and will be protected by him (the measuring of the sanctuary = the church in 11: 1) but that God will allow the nations to “trample” the people of God for a short time (11: 2). We see this combination of victory and defeat acted out in the ministry of the two witnesses in 11: 3– 13. Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 9331-9339). Baker Publishing Group. Kindle Edition.

Throughout the book, the idea of “witness” builds on the model of Jesus as the “faithful witness” (1: 5; 3: 14) and the church as witnessing both verbally (12: 11; 17: 6) and by persevering in the midst of hard times (6: 9; 20: 4). Third, there are two witnesses because of the Deuteronomic demand for two (Deut. 17: 6; 19: 15; cf. Num. 35: 30). Thus, theirs is a legal ministry proving the guilt of the world before God (paralleling the forensic ministry of the Spirit in John 16: 8– 11). Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 9395-9400). Baker Publishing Group. Kindle Edition.

John further identifies them (11: 4) with imagery drawn from Zech. 4: 2– 6, where Zechariah is shown a vision of “a solid gold lampstand with a bowl at the top and seven lights on it, with seven channels to the lights. Also, there are two olive trees by it, one on the right of the bowl and the other on the left” (4: 2– 3). In Zechariah’s vision, the lampstand is the temple, and the seven lights on it are “the eyes of the LORD, which range throughout the earth” (4: 10, on the basis of v. 4 [“ not by might nor by power but by my spirit”], probably a reference to the Spirit of God); and the two olive trees refer to “the two who are anointed to serve the LORD of all the earth” (4: 14), namely Joshua the high priest and Zerubbabel the governor. The message of the whole was that God was in charge of rebuilding the temple, and his Spirit would overcome their opponents (through Zerubbabel the Spirit would “level” the “mighty mountain,” 4: 7, probably the opposition described in Ezra 4– 5) and guide the two leaders in the completion of the task. Thus, here too John wants the reader to draw from the Zechariah background the theme that the Holy Spirit as the “eyes of the Lord” stands over the two witnesses/ church and that the opponents will be “leveled” (see 11: 5– 6 below). Note that Zech. 4: 2– 3 was earlier significant in the interpretation of the “seven spirits” (Rev. 1: 4; 3: 1; 4: 5; 5: 6) as the “sevenfold Spirit of God.” Therefore, the implicit presence of the Holy Spirit here is likely.  Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 9415-9426). Baker Publishing Group. Kindle Edition.

The plagues are part of the lex talionis concept predominant in Revelation, where those who reject God are being paid back for their evil. Says it is decreed that those who try to hurt the witnesses must be killed (so God is decreeing it). The plagues mirror the seals and Egyptian plagues which shows again God’s judgment and his power over the earth and human’s false gods.

42 months/beast making war on the witnesses/saints seems to the same event Daniel talks about several times. [sorry, didn’t take time to enter references]

Refusing burial was a major insult in the ancient world

The Great City/Sodom/Egypt/Jerusalem: everywhere else in Revelation, the great city refers to Rome (Babylon the Great was a euphemism for Rome). However, this seems to be referring to Jerusalem (where Jesus was crucified, and city size is not size of Rome).  Possibly combined Rome and Jerusalem into a single, symbolic “great city” as capital of the beast’s kingdom.  Really, the great city is every city that rejects God and his witnesses.  Osborne points out that John used the term spiritually, not symbolically. Like Sodom in its depravity (e.g. Isa 1:9-10), and Egypt in its bondage and oppression of God’s people (the apostate Jerusalem).

Rejoicing: 3.5 days vs 3.5 years. Only allowed to rejoice a fraction of the time the witnesses were active.

Resurrected, and rose to heaven in a cloud. Primary OT uses of cloud was the pillar of cloud and the Shekinah glory. In the NT, a cloud is referred to in the parousia (Matt 24:30, Mark 14:62) and Christ’s ascension and return.  So possibly symbolizing the rapture of the church?? (timing isn’t quite right, so likely proleptic anticipation).  At any rate, a strong sense of the glory of God and the deliverance of his people (Osborne, Location 9635).

However, one must still question whether the resurrection of the two witnesses is to be seen as the resurrection of the church. The difficulty is in the timing. The resurrection of the witnesses does occur at the end of the three-and-a-half-year period but is still followed by the eschatological earthquake and the conversion of many spectators (11: 13). Yet it is clear in 19: 11– 12 that the parousia occurs at the end of history, with only the battle of Armageddon to follow, and the resurrection of the church clearly occurs at the return of Christ in the  NT (Mark 13: 24– 27 par.; 1 Thess. 4: 16– 17). Thus, it seems more likely that the resurrection of the witnesses is a proleptic anticipation of the “rapture” of the church rather than being the “rapture” itself. It does occur at the end of history, but the order seems to be the ascension of the witnesses, the eschatological earthquake, the conversion of many earth-dwellers, the return of Christ and rapture of the church, the final battle, and the aftermath (millennium, great white throne judgment, and the coming of the new heavens and new earth). The death and resurrection of the witnesses would be concurrent with the gathering of the armies for Armageddon (the sixth bowl, 16: 12– 14).[ 19]  Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 9651-9660). Baker Publishing Group. Kindle Edition.

Results of the earthquake and the witness of the two lampstands: glory to God.  Some would argue strongly that this was legitimate repentance. At any rate, it is fascinating that the earth dwellers are finally giving God some glory.  Why didn’t they do this before with all the plagues? Maybe that is because of the witness.

The resurrection plus the earthquake that followed produce the one evangelistic victory in the book, as some among the nations are “filled with terror and glorify God” (cf. 14: 6– 7). This is at the heart of the mission theme in the Apocalypse. God does not send judgment just to punish the evildoers (though that is part of his intention) but also to call them to himself. Here we have the response of some, and it is a critical message to all who are persecuted today: Their suffering in reality is their triumph, and God will use that suffering to bring people to himself. Osborne, Grant R.. Revelation (Baker Exegetical Commentary on the New Testament) (Kindle Locations 9741-9745). Baker Publishing Group. Kindle Edition.

This post first prepared for the Men’s Sunday School Lesson at WAMC 7/9/17.

Intro

This is probably the toughest passage yet in Revelation for me to process. Discussing the timing, but especially the identity of the 144,000 and the implications has required a lot of extra thought (and I still feel a bit bewildered).

A couple things I am certain of, one is that study and group discussion of Scripture is God’s plan for us. We should not be uncomfortable of honestly discussing and comparing Scripture and opinions.

Secondly, I very much do not want to get hung up on debate over interpretations when there is so much that is very clear that we don’t have to debate. Let’s not let the debate confuse us from the lesson God wants to teach us in this passage. I keep thinking about Aden’s discussion on interpreting Scripture. First, let’s not take the dogmatic approach where we come to a passage needing it to fit our pre-decided theology.  Secondly, let us be sure we spend adequate time in observation before we obsess over interpretation and application.

Summary of passage:

It feels like I can’t begin to dissect this passage without making a couple big picture assumptions.  So I’ll just get those out on the table and let the fireworks begin.

Chronologically speaking, I think, vs 1-8 probably happen before the seals start in Chapter 6. Possibly the angels are even now holding back the four winds.  A major assumption I have is that God promises to keep us in spite of evil, not from evil (Romans 8:28). The sealing is a protection from the Lamb’s wrath, not from Satan’s wrath.

I think the best explanation of the 144,000 is a symbolic one, and that they represent the same group of people as in the second half of the chapter (e.g. overcomers, not necessarily literal Jews).

[Side note, I am currently leaning away from pretribulation rapture. Most of the rationale I have read leans on inferences, not from actual Scriptural statements. A major concern I have with taking this stance is that I must then accept some other position which is equally speculatory. As I read descriptions of common viewpoints (e.g. dispensational premillennialism, amillennialism, etc.), I find myself incredulous at the liberties taken with Scripture.  All that to say,  I am looking forward to engaging with all of you and hopefully deepening all of our understanding of Scripture and most of all of God’s plan for our lives.  According to Ephesians 4, the church is God’s plan for keeping our doctrine straight.  2 Peter 1:20 states that no prophecy is of any private interpretation. Let us not shirk from open dialogue!

For example, here is a summary of the events of the wrath that I find compelling:

As God exerts his wrath upon the evil world in the form of the seals, trumpets, and bowls, the world retaliates with its own vengeance against Christ’s followers. God allows the dragon for this short period (Mark 13: 20) to “conquer” the saints (Rev.

13: 7), resulting in “days of distress unequaled from the beginning, when God created the world, until now— and never to be equaled again” (Mark 13: 19, in which the destruction of Jerusalem is a proleptic anticipation of this period). However, these very tribulations are the victory of the church (Rev. 12: 11) and of God (7: 10). Osborne, Kindle Locations 7406-7408)]

Text

Revelation 7 is an interlude in the description of the pouring out of the Lamb’s wrath on the earth-dwellers.  This middle section of Revelations seems to be a bit more thematically arranged then strictly chronologically.  I think a very important question to answer before starting the lesson is to ask what is the main theme, or lesson, of this passage?

• I think the point is to take time to emphasize that God will deliver his own people. In spite of the doom and tribulation on the earth, God will protect them from His wrath. [What is not promised is deliverance from the wrath of the earth-dwellers, but instead a request for patience, e.g. 5th seal.]
• I think it’s telling that this is a distinct interlude in the description of pouring out of wrath
• Don’t forget overall context is John encouraging the 1st century churches who were facing persecution.  This was meant to be an encouragement for them.

Revelation 7 ​1 After this I saw four angels standing at the four corners of the earth, holding back the four winds of the earth, that no wind might blow on earth or sea or against any tree.

As I mentioned before, I believe this first half of the chapter occurred chronologically before the wrath started in chapter 6.  Possibly this restraint is occurring even now?!

Four is a common number in Revelation…

Four corners is an idiom for the entire earth. The disaster would be coming from every direction.

Four point destruction is a common theme in the prophetic literature. (Jere 49:36, Dan 7:2, Zech 6:5).

Good possibility the four winds are the same as the four horseman (especially if you see the seals, the trumpets and bowl judgments as cycles not telescoping, as discussed last Sunday).

2 Then I saw another angel ascending from the rising of the sun, with the seal of the living God, and he called with a loud voice to the four angels who had been given power to harm earth and sea, 3 saying, “Do not harm the earth or the sea or the trees, until we have sealed the servants of our God on their foreheads.”

God is in full control of the destruction of the earth (he sent his angels to restrain the destruction until he was ready). This speaks of his tender care for Christians.

This sealing of the God’s slaves is very similar to the account in Ezekiel 9 where God sent his scribes to mark all the foreheads of those who mourn at the abominations in Israel.  God then sent out servants to slaughter all who were not marked.

What is the significance of the sealing the servants of God?

This is a remarkable image. Most likely it pictures the angel carrying God’s royal signet ring, a ring used by kings, officials, and those in authority to authenticate documents. In the ancient world the seal meant ownership, protection, and privilege. As Fitzer (TDNT 7: 942– 43) points out, a seal in the ancient world was closely connected to the gods and provided a special power to the one wielding it: “The deity protects, and the same power is ascribed to the image.” A sacrifice was often sealed, guaranteeing its inviolability to the gods. In many Greco-Roman cults (e.g., Cybelle, Attis, and Mithras) the worshipers were sealed to indicate they belonged to the gods. The sealing of the saints here is all this and more. It is both a promise to the faithful overcomers and a warning to the Nicolaitan heretics (2: 14– 16, 20– 23) that they are following the wrong gods. In the  OT “seals” are primarily royal (Gen. 41: 42; 1 Kings 21: 8; Esth. 3: 10; Dan. 6: 17), used to indicate that the bearer has the king’s authority to make decisions or to authenticate a royal decree. Moyise (1995: 71) argues that the primary background comes from Ezek. 9: 4– 6, where God required that a mark be placed on the forehead of the faithful to signify that they were his and to protect them from the coming destruction (more on this below).

And,

This angel who carries the seal of God then gives his orders to the other four angels as he ἔκραξεν ϕωνῇ μεγάλη (ekraxen phōnē megalē, cried out with a loud voice). This is exactly the form used for the martyred souls under the altar in 6: 10, and there is a definite connection. His cry is the divine response to their cry. Those “slaves of God” (7: 3) who are about to die will first be sealed by the “living God” who owns them and protects them from the judgment soon to be poured out on the persecutors. The juxtaposition of “sealed” with “slave” is significant. The seal indeed is the outward sign of the reality that we are God’s slaves, owned by him. Osborne, Kindle Locations 7028-7061.

Additionally, Osborne states that the seal was the letter Tav, which was like a cross. The seal signified both ownership and allegiance.  The issue of allegiance comes into focus when the beast rolls out his own seal.

 4 And I heard the number of the sealed, 144,000, sealed from every tribe of the sons of Israel:

5 12,000 from the tribe of Judah were sealed,

12,000 from the tribe of Reuben,

12,000 from the tribe of Gad,

6 12,000 from the tribe of Asher,

12,000 from the tribe of Naphtali,

12,000 from the tribe of Manasseh,

7 12,000 from the tribe of Simeon,

12,000 from the tribe of Levi,

k12,000 from the tribe of Issachar,

8 12,000 from the tribe of Zebulun,

12,000 from the tribe of Joseph,

12,000 from the tribe of Benjamin were sealed.

Who are the 144,000? A primary debate is to whether this refers to Israel or the church. A closely connected debate is to whether both groups of people in Revelation 7 are the same or not.

• Why would John write so explicitly about all the tribes of Israel if that’s not what he meant?
• Osborne: However, there are many indications that John does mean the church, not the least of which is the centrality of the church throughout the book. Aside from this passage, there is no mention of Jewish believers apart from the Gentile church elsewhere in Revelation. In 21: 12– 14 the names of the twelve tribes are on the gates of the New Jerusalem, and the names of the twelve apostles are on the foundations. There it signifies the unity of the  OT and the  NT people of God in the New Jerusalem. Throughout the book, the emphasis is on one group, the faithful overcomers, and they are linked inextricably with the believers in the seven churches of chapters 2– 3, composed of Gentile (probably predominant) and Jewish Christians.  Kindle Locations 7120-7125.

Osborne also states the point of this number is to emphasize the completeness of the group. 12x12x1000 is a symbol of completeness x 3. He believes the primary interpretation of the 144,000 are the overcomers of the tribulation period who remain true to Christ in the terrible persecution instigated by the beast. However, on the whole book level, it is a message to the seven churches (and us), that if we remain faithful to Christ, we will be part of the 144,000 as well (whether or not we are martyred). (Kindle Location 7139)

[I am probably exposing my ignorance, but I see no doctrinal necessity in affirming this is the literal Jewish remnant who turn to God during the tribulation. In my opinion, the exact number is obviously symbolic, so it makes more sense to go for the symbolic meaning of the terms used to describe the group. Also, related, does the description of the 144,000 from Revelation 14 also pertain to this group? Does it make sense that God would give special favors to (literal) male Jewish virgins?]

The list of tribes is funny, too. It follows no traditional order, and omits Dan and inserts Manassah. Judah is listed at the head. This is probably because the Lamb is from this tribe, and maybe symbolizes that this is the Lamb’s army, with him in the lead.

A Great Multitude from Every Nation

9 After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb,

Osborne sees this as the same group of overcomers from the first half of the chapter, but after the battle has been won. The multitude is an elaboration of the 144,000.  The multitude is perhaps a fulfillment of God’s promise to Abraham that his descendants would be innumerable.

clothed in white robes, with palm branches in their hands,

White robes symbolize purity (they were washed in the blood of the lamb), but also triumph. This is reminiscent to the triumphal Roman processions.  This picture also reminds us of Christ’s triumphal entry into Jerusalem.

10 and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!” 11 And all the angels were standing around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, 12 saying, “Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen.”

I honestly don’t know what to say about this scene of worship. What a powerful scene of all the Lamb’s redeemed finally standing all together around the throne and praising Him!  In this scene, even the angels (all of them!) are worshipping with the saints. Even so come quickly, Lord Jesus!!!

13 Then one of the elders addressed me, saying, “Who are these, clothed in white robes, and from where have they come?” 14 I said to him, “Sir, you know.” And he said to me, “These are the ones coming out of the great tribulation. They have washed their robes and made them white in the blood of the Lamb.

15 “Therefore they are before the throne of God,

and serve him day and night in his temple;

and he who sits on the throne will shelter them with his presence.

16 They shall hunger no more, neither thirst anymore;

the sun shall not strike them,

nor any scorching heat.

17 For the Lamb in the midst of the throne will be their shepherd,

and he will guide them to springs of living water,

and God will wipe away every tear from their eyes.”

This is a powerful picture of God calling his beloved people out of the sin and suffering on the earth (salvation both from personal sin, and from the suffering). Reminds me of the C.S. Lewis’ The Last Battle, where the last of the Narnian army were fighting desperately in a last stand, when they get thrown inside the stable. From a violent, dirty battle environment, they find themselves suddenly in a place of perfect peace.

The multitude serves God day and night. They are sheltered by his presence!!  The Lamb himself will be their shepherd. What an astonishing picture of the peace and security of heaven and of being forever in the Lamb’s presence!!!!!!!!! (I don’t even know what to say about this!)

This study guide was originally prepared for WAMC Men’s Class, 7/2/17

Introduction:

Today’s lesson is mostly about the opening of the second half of the seven seals.  I missed the discussion last week about the significance of the seals and specifically the horseman, so I apologize if you covered this already.  However, I wanted to touch briefly on overall picture here, if nothing else for my own sake.

What is the point of the seals/riders/judgments? Who is controlling/initiating the riders, and what right does He have to pour out these punishments on the earth dwellers?  (I believe the answers to these questions are significant and inform how we think about the middle half of the book!)

There is a lot of discussion about how the seals, trumpets and bowls work together. Some describe it as a telescoping events: The 7 bowls occur during the last of the 7 trumpets, which occur during the last of the 7 seals. In this sense, all three judgment septets complete at the same time. I won’t belabor the point, however, Osborne prefers to see these events less as chronological and more as cycles in a song, where each cycle (septet) adds more detail to the previous.

There is a great deal of debate regarding the progression between the three septets. Thomas (1993: 52– 56) argues that the best approach is telescoping or dovetailing, in which the seventh seal encompasses the trumpets and the seventh trumpet encompasses the bowls. Thus the seventh of each does end at the eschaton. This is viable but does not explain the exact repetition in the order of the first four trumpets and bowls as well as the sixth seal, which also points to the eschaton. It is better to see them as cycles, thus recapitulation. D. Davis (1973: 152– 57) points out that the seventh in each series ends with a storm theophany; the sixth seal is at the threshold of the parousia; and the seventh trumpet shows the impact of the parousia. Steinmann (1992: 70– 76) argues that the sixth of each series form a “tripartite unity,” favoring a recapitulation approach. Also, since each one intensifies the other (the seals affect a quarter of the earth, the trumpets a third of the earth, and the bowls the whole earth), it is best to see the cycles proceeding via a progressive intensification. The seals, trumpets, and bowls are a prime example of Caird’s well-written statement (1966: 106), The unity of John’s book . . . is neither chronological nor arithmetical, but artistic, like that of a musical theme with variations, each variation adding something new to the significance of the whole composition. This is the only view which does adequate justice to the double fact that each new series of visions both recapitulates and develops the themes already stated in what has gone before. (Kindle Locations 6214-6225)

To me, this is the most reasonable explanation. However, I have not read/discussed the subject enough to know if this is a hot topic and can easily imagine this could be a hot topic in our class (is there theology or pet theories hanging on interpreting today’s timeline a certain way??). 

Additionally, it is worth noting that each of the Judgment Septets (Seals, Trumpets, Bowls), are organized into a 4-3 pattern. The first four are focused on earthly judgments, and the last are more focused on the earth-dwellers taking it out on the saints and God’s punishment (I’m not sure if I’m paraphrasing the second part correctly).  Osborne believes the first four punishments to be more an unleashing of man’s lust on himself–not so much pouring down judgment on the earth-dwellers as allowing their depravity to come full circle. (Kindle location 6315).

Text

 7 When he opened the fourth seal, I heard the voice of the fourth living creature say, “Come!” 8 And I looked, and behold, a pale horse! And its rider’s name was Death, and Hades followed him. And they were given authority over a fourth of the earth, to kill with sword and with famine and with pestilence and by wild beasts of the earth.

This is a funny place to cut the lesson, as these four horseman are really a progression and all go together.

Reviewing the various interpretations assigned to the Four Horsemen tends to rob the contemporary reader of the dramatic nature of the vision itself. It is good to place oneself back in one of the seven churches and listen to the visions as they are being read. Instead of discussing the probable significance of each of the four colored horses those first listeners would have recoiled in terror as war, bloodshed, famine, and death galloped furiously across the stage of their imagination. Mounce, as quoted by Osborne (Kindle Locations 6500-6501).

9 When he opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the witness they had borne. 10 They cried out with a loud voice, “O Sovereign Lord, holy and true, how long before you will judge and avenge our blood on those who dwell on the earth?” 11 Then they were each given a white robe and told to rest a little longer, until the number of their fellow servants and their brothers should be complete, who were to be killed as they themselves had been.

What is the timing here for this 5th seal? Some (e.g. Heil, 1993), argues the slaughter of the saints occurred as a result of the slaughter from the four horseman. [see Bunny Trails footnote]

Also interesting as this is the only place in Revelation that there is a prayer of supplication. Osborne argues this is a turning point in the book as the topic turns from the evil of the world to God’s justice and enacting His plan to make everything right. (Kindle Location 6501)

…slain for the word of God and witness they had borne: could this be part of the definition of overcomers from the seven letters to the churches?  Also, bunny trail, but what does Revelation define the Word of God as? (hint: Rev 19:13)

Oh Sovereign Lord, holy and true… This refers to God as the ultimate righteous judge.

This seal blows my mind. We have such a focus on non-resistance here in our Anabaptist culture (although I am concerned it isn’t really that deep a conviction for us).  Yet here, the saints are shouting loudly for God to avenge their blood!!!!  Is this a violation of the Matthew 5 principle of loving our enemies?  I think there are two answers.

First, Osborne notes this is not a cry for personal vengeance but a supplication for public justice to the evil in the world.

Secondly, I believe our ability to love our enemies hinges on knowing that God will someday bring justice to evildoers.   In his sermon, entitled, Accepting the Judge, Timothy Keller argues that people who don’t believe in the justice of God either are ignorant or have never been seriously wronged. (BTW, this is an excellent sermon very worth listening to! I really enjoy listening to his sermons in podcast form!!)  Keller asks, how can you tell someone to just forgive and love the ones who killed and raped your family members (e.g. Serbian genocide) without pointing to God bringing justice someday.

Keller quotes Mirislav Volf’s book, Exclusion and Embrace:

My thesis is that the practice of non-violence requires a belief in divine vengeance…My thesis will be unpopular with man in the West…But imagine speaking to people (as I have) whose cities and villages have been first plundered, then burned, and leveled to the ground, whose daughters and sisters have been raped, whose fathers and brothers have had their throats slit…Your point to them–we should not retaliate? Why not? I say–the only means of prohibiting violence by us is to insist that violence is only legitimate when it comes from God…Violence thrives today, secretly nourished by the belief that God refuses to take the sword…It takes the quiet of a suburb for the birth of the thesis that human nonviolence is a result of a God who refuses to judge. In a scorched land–soaked in the blood of the innocent, the idea will invariably die, like other pleasant captivities of the liberal mind…if God were NOT angry at injustice and deception and did NOT make a final end of violence, that God would not be worthy of our worship.

Heidelberg Catechism:

52. Q.

What comfort is it to you

that Christ will come to judge

the living and the dead?

A.

In all my sorrow and persecution

I lift up my head

and eagerly await

as judge from heaven

the very same person

who before has submitted himself

to the judgment of God

for my sake,

and has removed all the curse from me. 1

He will cast all his and my enemies

into everlasting condemnation,

but he will take me and all his chosen ones

to himself

into heavenly joy and glory. 2

• 1. Lk 21:28; Rom 8:22-25; Phil 3:20,21; Tit 2:13, 14.
• 2. Mt 25:31-46; 1 Thess 4:16, 17; 2 Thess 1:6-10.

From <http://www.heidelberg-catechism.com/en/lords-days/19.html>

Consider these passages:

• 1 Peter 2:23 23 When [Jesus] was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly.
• Romans 12:19 19 Beloved, never avenge yourselves, but leave it to the wrath of God, for it is written, “Vengeance is mine, I will repay, says the Lord.” In response, this text goes on to prescribe good in response to evil. I believe the context of God’s wrath is not an accident for commanding to return good on those who do us evil.
• 2 Thessalonians 1:5-10 5 This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering— 6 since indeed God considers it just to repay with affliction those who afflict you, 7 and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels 8 in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. 9 They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, 10 when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed.

12 When he opened the sixth seal, I looked, and behold, there was a great earthquake, and the sun became black as sackcloth, the full moon became like blood, 13 and the stars of the sky fell to the earth as the fig tree sheds its winter fruit when shaken by a gale. 14 The sky vanished like a scroll that is being rolled up, and every mountain and island was removed from its place.

Although the saints were told to wait a little longer for justice, the sixth seal seems to mark the beginning of God’s answer.  God seems to answer their prayers, as can be seen in Rev 18:20 and Rev 19:2.

What is the significance of the storm theophany? Osborne argues this symbolizes the second return of Christ and the arrival of the Eschaton.  This is in keeping with passages like Isa 34:4.

However, there is a much simpler answer: the cyclical organization of the seals, trumpets, and bowls, with the second and third cycle repeating and elaborating the meaning of this first cycle. Thus we are at the end of human history (see the arguments in Beale 1999: 398), and these cosmic signs herald the return of Christ. This shaking of the heavens is repeated at the seventh trumpet (11: 13, 19) and the seventh bowl (16: 18– 21), and in each case the emphasis is on God coming in judgment (in answer to the prayers of the martyrs for justice).  Osborne, Kindle Locations 6662-6666

15 Then the kings of the earth and the great ones and the generals and the rich and the powerful, and everyone, slave and free, hid themselves in the caves and among the rocks of the mountains, 16 calling to the mountains and rocks, “Fall on us and hide us from the face of him who is seated on the throne, and from the wrath of the Lamb, 17 for the great day of their wrath has come, and who can stand?”

How did the earth-dwellers know they were now to face the wrath of the Lamb? Why did they call on the mountains to fall on them if they had already been “removed from their place”? And why, if it was so obvious, did they only seek to hide from the wrath, rather than repent? (mostly rhetorical questions I suppose)

…Hide us from the face of him who is seated on the throne… c.f. 1 Peter 3:12 the face of the Lord is against those who do evil.  Also fascinating that the earth-dwellers recognized both the Lamb and that there was one on the throne.  Side note: Osborne says the most starting aspect of this passage is the second judge (Kindle Location 6770).  The sacrificial Lamb is now the Judge of the world.

The passage ends with the rhetorical question: who can stand [before God’s wrath]?!  This is a fascinating acknowledgment by God’s enemies to his vow that every knee will bow to him someday.  Here is part of that fulfillment!

Bunny trails

Does today’s lesson imply the time of the rapture?  Did some of the saints experience the four horseman, but certainly not sixth seal and the wrath of the Lamb?

Chapter 5 is a shift from focus on the glory of the Lord God Almighty to the glorified Lamb. According to Osborne,

The exalted majesty of God in chapter 4 leads to the exaltation of the Lamb, also at “the center of the throne” (5: 6) and also celebrated in worship (5: 8– 14). The unity of God and the Lamb is obviously a major emphasis of these two chapters…. On the whole, chapter 5 portrays the transfer of authority from God to the Lamb. Kindle Locations 5676ff.

This chapter reminds me a lot of Philippians 2:5-11, and is perhaps is the realization of Christ’s exaltation spoken of there. The Philippians passage makes it extra clear that the glory given to Jesus is because of his sacrifice and death. This is a major theme in Revelations 5, mostly through the titles listed to Jesus (granted, I don’t think I noticed that theme the first several passes through the chapter).

​1 Then I saw in the right hand of him who was seated on the throne a scroll written within and on the back, sealed with seven seals.

The scroll is on (John used “epi” not “en”) the right hand of the one seated on the throne. The right hand symbolizes power and authority.

What exactly is the scroll?

• According to Osborne (Kindle location 5723) there are several common interpretations: The Lamb’s book of life; The OT, especially the blessings and curses of the Torah; God’s last will and testament; A divorce bill; The double inscribed contract deed, sealed with seven seals and with a       description of the contents written on the back; A heavenly book containing God’s redemptive plan and the future history of God’s creation, perhaps detailing the prophecies in this book.
• Osborne favors a combination of the fifth (the background of the image and sixth (the meaning of the image) views (kindle location 5768).       The description of the scroll with the seals very closely resembles the legal contracts of the day.

It is important here to note that the events of chapter 6 accompany the opening of the seals and do not constitute the contents of the scroll. The judgments of the seals are preliminary events that lead up to the unfolding drama of the eschaton and the completion of the divine plan. As Bauckham (1993b: 250– 51) argues, the scrolls of chapters 5 and 10 are actually one and the same scroll, and the contents of the scroll are behind the events of Revelation and not just identical with it. In other words, Revelation tells how God brings about the culmination of his plan, namely the contents of the scroll. Thus chapter 6 describes anticipatory visions, and the contents of the scroll are not revealed until later. That constitutes the plan of God behind the visions as a whole, namely those events that will end this world of evil and introduce eternity. Osborne, Kindle Locations 5781-5787).

2 And I saw a mighty angel proclaiming with a loud voice, “Who is worthy to open the scroll and break its seals?” 3 And no one in heaven or on earth or under the earth was able to open the scroll or to look into it,

• The mighty angel is likely an archangel. God only speaks in 1:8 and 21:5-8, so for much of the book, he uses angels to communicate. In this case, the angel is especially clear to be functioning as a royal herald.
• The question is, who is worthy to open the book?!!
• Worthy = g0514. ἄξιος axios; probably from 71; deserving, comparable or suitable (as if drawing praise): — due reward, meet, (un-)worthy.
• Obsborne defines it more as “sufficient” (Kindle Location 5812)
• It is an incredible statement that none was found worthy to open the scroll!

4 and I began to weep loudly because no one was found worthy to open the scroll or to look into it.

• Why was John weeping?
• Osborne answers that it must have been that John was afraid the contents of the scroll would go unrealized (e.g. God’s plan for the coming age).

The Glorified Lamb!

5 And one of the elders said to me, “Weep no more; behold, the Lion of the tribe of Judah, the Root of David, has conquered, so that he can open the scroll and its seven seals.”6 And between the throne and the four living creatures and among the elders I saw a Lamb standing, as though it had been slain, with seven horns and with seven eyes, which are the seven spirits of God sent out into all the earth.

What are the details given us about the Lamb/the one worthy to open the scroll?

• The Greek starts the sentence with the term Overcomer (enikesen), for emphasis. This is the same term for overcomer as is used in the seven letters to the churches. (Jesus isn’t asking us to do anything he hasn’t already done.)

What is the significance of title Lion of the tribe of Judah, and the Root of David?

• Lion of the tribe of Judah quotes Genesis 49:9-10 You are a lion’s cub, O Judah.…The scepter will not depart from Judah, and the ruler’s staff from between his feet, until he comes to who it belongs and the obedience of the nations is his.
• The root of David is taken from Isa 11:1 (the chapter is an interesting Messianic passage in its own rite). Isa 11:4b and he shall strike the earth with the rod of his mouth, and with the breath of his lips he shall kill the wicked. This verse parallels the root of David we see in Rev 5.
• Both titles were interpreted by Jewish tradition as Messianic passages and reveal the power and authority (e.g. worthiness) of the Lamb to enact God’s plan (which started with pouring out if God’s wrath on the earth dwellers via the seven seals).

A Lamb standing as if slain…

• The Lamb was positioned firmly in the inner circle of the throne.
• Standing
• Lamb…Slain. In Jewish thought, what was the significance of a lamb? (innocent being gave it’s life for the sin of the people).
• Here we see how the victory was actually achieved, not by sword but by sacrifice. Christ is indeed the conqueror, but his victory was won on the cross. Guthrie (1981: 69– 70) believes the Lamb imagery is the “key” to the book, noting that most of the twenty-nine references occur in worship passages and center on salvation more than judgment. The Lamb fulfills the promise of God to establish righteousness….Here we see how the victory was actually achieved, not by sword but by sacrifice. Christ is indeed the conqueror, but his victory was won on the cross. Guthrie (1981: 69– 70) believes the Lamb imagery is the “key” to the book, noting that most of the twenty-nine references occur in worship passages and center on salvation more than judgment. The Lamb fulfills the promise of God to establish righteousness. Osborne, Kindle Locations 5914
• Seven Horns: power (and perfection)
• Seven Eyes: all-seeing (and perfection)

7 And he went and took the scroll from the right hand of him who was seated on the throne.

• God fulfilling his vow to have every name bow to [Jesus]! (Isa 45 and Phil 2) God gives Jesus the scroll, symbolizing that Jesus is to now enact God’s plan for the future!

Worship of the Lamb

8 And when he had taken the scroll, the four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints. 9 And they sang a new song, saying, “Worthy are you to take the scroll and to open its seals,

for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, 10 and you have made them a kingdom and priests to our God, and they shall reign on the earth.”

• This is a shift in which the celestial beings (and the saints, indirectly) are worshipping the Lamb directly!
• Golden bowls of incense as the prayers of the saints: a powerful image of how God feels about our prayers! (one of the woes, later, is the saints crying out for justice! In other words, part of God’s justice is in response to our prayers.)
• A new song…part of the pivot in worship to the Lamb. Now they are lauding the Lamb’s worthiness.
• Jesus is listed as being worthy because: he was slain and ransomed people for God…and have made them a kingdom/priests…
  • This again shows the paradox that Jesus is both Lamb and Lion–He conquered by laying down his life!!!
• Ransomed from every people: reminds me both of God’s will that not any should perish and of our obligation to bring the salvation to all people!
• Additionally, the idea of being ransomed and a kingdom and priests means that the saints are truly royalty and will reign with God. What an astonishing turn around–from wicked enemies of God, to reigning in his presence as priests?!!! (Little wonder the Lamb is “worthy”!!)

Originally posted 6/11/17 for WAMC men’s class.  Sorry, didn’t take time to clean up formatting…hope it can be useful…

Today marks a transition in John’s vision, in that he is now officially invited UP into heaven. He is now in the Spirit (again?). He is also, “in the Spirit on the Lord’s day” in Rev 1:10. I might be making too much of this, but it feels really important to emphasize this as we try to grasp the imagery of this chapter and probably the rest of revelations. Although I am a spiritual being, I mostly aware of my physical side and can almost only think in those terms.

I think the writers of Scripture must have struggled to know how describe the visions they saw of spiritual things in earthly terms. Ezekiel 1 has a very tries to describe God and the throne room as well, and I thought it was interesting how careful he was to use terms like, appearance of, like, resembled, etc. In today’s lesson, John barely describes God at all. Instead, he seems to describe the phenomena around God that shows who he is.

Does God have arms? Does he look like a man? (e.g 1 Kings 8:42; Eze 1:26) These are anthropomorphic (meaning human characteristics) Why do we use those terms to describe God, who is a Spirit? Does he need hands to be able to accomplish his purposes on the earth? Do the 4 beasts need eyes all over in order to see everything? (I believe they had these eyes, as described, but I think this was more symbolic of their purpose then function??).

For me, the point of bringing this up is to say that I think the “physical” phenomena here are (primarily?) representations of a deeper spiritual reality.

According to Osborne: This chapter has three primary purposes: (1) to ground our own liturgical worship in the heavenly worship of the celestial beings; (2) to contrast the magnificence of God with the earthly “glory” of Caesar and all earthly rulers; and (3) to show that the judgment of God (chaps. 6– 20) is grounded in his holiness and redemptive work (chaps. 4– 5). God is creator of all and as such is sovereign over all. Whenever people choose to worship the creature (as in the imperial cult) rather than the Creator, it is blasphemy and must lead to judgment. Osborne, Kindle Locations 5610

I think it’s worth noting that the throne room scene, according Osborne, “is a kaleidoscope of OT images, with no single one dominant. Perhaps the most pervasive image is that of Ezek. 1: 4– 28, the “throne in a whirlwind” vision, but important parallels are also found with the throne room of Isa. 6: 1– 4 and the throne scene of Dan. 7: 9– 10.” Kindle Locations 5181

The first thing John sees when he “arrives” in heaven is a throne…with one seated on the throne (Rev 1:2).   God’s throne seems to be a central theme of this chapter, certainly (occurs 13 times!), but also for the whole book. Most of the phenomena in the chapter are described in their relation to the throne (not to God??!) I struggled a bit with this…shouldn’t John’s encounter with God’s majesty focus on God himself instead of what it looked like? Why did the elders cast their crowns before the throne instead of to God directly?

Part of the answer for me is what I was trying to describe before, in that what was going on in the throne room is perhaps really a description of God Himself. I believe God was sitting on a throne in heaven, but does He need a throne to exert his sovereign will? Isn’t it more a symbolism of his majesty and sovereignty to his subjects? What is the significance of a throne? Osborne states a throne became a symbol for the sovereign majesty of the king. It signified both rule and judgment. Kindle Location 5256

BTW, define sovereign/sovereignty. This is a central concept of who God is in this chapter.

1. possessing supreme or ultimate power. 2. a self-governing state.

God’s Appearance:

• Appearance of jasper and carnelian
• Rainbow around the throne

Throne Room:

• 24 thrones and elders around THE throne
  • Clothed in white garments
  • Wearing golden crowns
• Lightening & thunder from the throne
• Seven torches of fire before the throne (the seven Spirits of God)
• Sea of glass before the throne
• Four creatures around the throne
  • Full of eyes
  • Like a lion, ox, man, flying eagle
  • Six wings
  • Full of eyes (repeated)
  • Worship God day and night (unceasing)

Evaluation:

• In lieu of describing God directly, I think I would take throne room scene as a whole as a description of God. According to Matthew 6:10, God’s will is followed absolutely in heaven. Your kingdom come, your will be done, on earth as it is in heaven. I think that is a major point of this scene.

The Elders:

The key is the function of the πρεσβύτεροι (presbyteroi, elders) in the book. Their primary role is that of worship (5: 14; 11: 16; 19: 4) and praise (4: 11; 5: 9– 10; 11: 17– 18; 14: 3; 19: 4). In addition, they serve as intermediaries and interpreters (5: 5; 7: 13– 17). A close examination of these texts shows a distinct differentiation between the elders and the saints. In 5: 8 they hold golden bowls that contain the prayers of the saints; in 7: 13– 14 one of them explains who the victorious saints are; in 11: 18 they thank God for rewarding the saints; in 14: 3 the 144,000 sing “a new song before the throne and before the four living creatures and the elders”; and in 19: 4 they join the heavenly chorus. The elders are seated on thrones (4: 4; 11: 16), while the saints stand before the throne (7: 9). From this evidence it is more likely that these are heavenly beings who reign with God and are part of the retinue surrounding his throne. Moreover, since “all the angels” also stand before the throne (7: 11), these must be celestial beings with a ruling function….

On the whole, I conclude that the elders were a ruling class of heavenly beings who encircled the throne and led heavenly praise, thus exhibiting a priestly role. Osborne, Kindle Locations 5340-5357 (emphasis mine)

The Beasts:

Still others believe they represent the whole of animate creation (Swete, Ladd, Mounce, Harrington, Wall, Roloff, Giesen, Beale), perhaps detailing what is noblest, strongest, wisest, and swiftest in God’s creation. This seems to be the most viable option, and it avoids the tendency to allegorize the four overmuch. However, there is too little evidence to be certain. Osborne, Kindle Locations 5442

• In essence, all we can know for certain is that they represent the highest order of celestial beings, perhaps angels,[ 28] and lead in worship and judgment. Building on the cherubim and seraphim of Ezekiel and Isaiah, they go beyond those figures in their participation in divine justice. Once again we see that the throne room of this chapter, centering on worship and glory, prepares for the judgment theme in the rest of the book. Of the options above the most likely is the last. While these four transcend nature in one sense as heavenly beings (cf. 5: 13), they also represent the whole of the created order as they stand before God. Osborne, Kindle Locations 5454

The Worship:

• The beasts say: “Holy, holy, holy, is the Lord God Almighty, who was and is and is to come!” (Rev 4:8)
  • Lord God Almighty/Lord of Hosts/Lord of Sabaoth refers to God’s sovereign rule over all. According to Osborne, is one of John’s most frequently used titles for God in Revelations (Kindle 5493).
  • This (statement?) includes glory and honor and thanks (Rev 4:9)
  • To him who is seated on the throne
  • Who lives forever and ever (repeated from their statement)
• Then the elders fall down before him who is seated on the throne (repeat) and worship him who lives forever and ever (3rd repeat).
• Cast their crowns before the throne
• Say:
  • Worthy are you our Lord and God
  • To receive glory and honor and power (repeat from beasts w/ exception of power vs thanks).
  • For you created all things
  • And by your will they existed
  • And were created (repeat)

Evaluation of the worship:

To me, the statement, holy, holy, holy is the Lord God Almighty, is the central assertion of the chapter, perhaps of the whole book. When Scripture repeats itself, it means to really take note, and when it repeats itself three times, it must be of utmost importance! This is the worship given to God throughout all eternity, so it must be significant!

I really struggled with wrapping my mind around what the beasts were offering here by venerating God as holy. What does holy even mean?

G0040 Hagios

sacred (physically, pure, morally blameless or religious, ceremonially, consecrated): — (most) holy (one, thing), saint.

AV (229) – holy 161, saints 61, Holy One 4, misc 3;

most holy thing, a saint

A word search of Hagios in the NT didn’t help me that much. Predominantly used in the name of the Spirit (Holy Spirit), and the term saints (e.g. Eph 1:1,2). Also a few other miscellaneous uses (obviously today’s lesson).

“but as he who called you is holy, you also be holy in all your conduct,  since it is written, “You shall be holy, for I am holy” (1 Pet 1:15-16) and God through Moses tells the children of Israel  that they must be “’Be holy because I, the LORD your God, am holy” (Lev 19:2)…. Hebrew word for holy is “qodesh” and means “apartness, set-apartness, separateness, sacredness” and I would add that it should also be “otherness, transcendent and totally other” because God is totally above His creation and His creatures, including us.  Holy has the idea of heaviness or weight of glory.  In the New Testament, the word for holy is “hagios” and means set apart, reverend, sacred, and worthy of veneration.”  This word applies to God because God Himself is totally other, separate, sacred, transcendent, reverend, and set apart from every created thing. Jack Wellman Patheos.com

The other significant portion of worship is the final statements, that God created everything, He keeps it existing, and it was all created for His pleasure. (I don’t even have time to delve into that text).

Our response should be of worship. To the persecuted church, boldness!