Revelation

Revelation Open view

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A fifth view is Biblical Eschatology, or the Open or Pan view (it will pan out). This means we engage the text with careful exegesis, uninhibited by theological prejudice, with an inductive process and come with open minds to discover God’s lessons for us. What does the original language, genre, cultural analysis to the original hearers of this work. What did that term mean to John and those seven churches, not just what we may think they mean today.

If not, our preconceived ideas will form our opinions and not what the Word actually says. This is how the Reformers, Calvin and Luther, did their studies (although they subscribed to the Historicist view), as well as Augustine (who was mostly a Futurist) and other great men. They were seeking His revealed truth inductively, applying literal interpretation (if the genre allows), historical and grammatical exegesis and not mere human speculations and traditions. This is what we seek to do at Into Thy Word.

Revelation Historicist view

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The fourth view is the Historicist view, started in the 13th century under Joachim of Floris (1202), and portrays Revelation as a template for principles of history. It is a panoramic depiction of the history and future of the Church.

This is an easy view to take as many events from Nero, the Roman papacy were all versions of the antichrist, as the Middle Ages, the French Revolution, and two World Wars to mention a few. All such events depict the outline that Revelation gives us. This is why so many Christians in those days said that those were the last days. Calvin and Luther held mostly to this view, too.

This view asserts that the prophecies of the Apocalypse are an outline of church history and take place over a 2000+ years period of time, climaxing with Jesus’ Second Coming. Its purpose is primarily to encourage Christians of any age. The problem is the images and themes become speculative and subjective and any interpretation becomes prejudiced to the currant news of the day.

Revelation Futurist view

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Second is the Futurist view, and asserts that Revelation is about the details and order of future events immediately preceding the Second Coming. This view was held by some of the second and third century Church Fathers (although this is disputed), and is popular amongst most Evangelicals today.

This view asserts that none of the events in 70 AD or what Jesus describes in Matthew 24 had occurred or had any bearing on the prophecies of the Apocalypse or the tribulations that mark the period just prior to Jesus’ Second Coming. The seals, trumpets, beasts, and Antichrist are still to come and will appear in the last days of human history. Then, Christ will come back to reign and judge, and establish a millennial kingdom. Thus, most of Revelation is yet to be fulfilled, and its only value is for the Christians living in that age to come, making it irrelevant to numerous generations.

The problem with this view is that the destruction of Jerusalem was the most significant event for the Jew and Early Church, and must not be disregarded too lightly. Also this view relies heavily upon the view that Israel and the church are distinct in God’s plan which is very debatable as Christ’s is for all Greek and Jew alike (Rom. 9-11; 1 Cor. 10:32). Obviously the first 5 chapters are current history in John’s time and the genre indicates that chapters 6 through 22 are in a future tense and view (Jer. 30:7; Dan. 9:24-27; John in 6-18; 1 Thes. 4:16; Rev 3:10).

Revelation Idealist view

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The Third is the Idealist view, which came about under 19th century liberalism. This view maintains that the prophecies of the Apocalypse are not specific events or indicate any specific historical or future happening. Rather, they are only poetry and symbolisms.

This view ascertains principles and ideas of our war with Satan, and will repeat in various forms until the Second Coming. Its only value is teaching us that good will eventually have victory over evil. The problem is that those who hold this view refuse to associate the images with any specific future events, and miss the point that Revelation is written in an apocalyptic genre, and thus the language is clear, that the images and themes have or will have history and significance (Rev. 4:1).

The fact is that Revelation does teach us how Satan operates and we can use these principles for understanding and combating Spiritual Warfare. In addition, these principles have been in play and at work all through church history. However, this view ignores the veracity of prophecy.

Revelation Preterist view

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First is the Preterist view, meaning they “favor the past.” This view came about in the 17th century under the Jesuits. They presuppose that most, if not all the prophecies of the Apocalypse have been fulfilled and/or pertain to what was happening in the first century. The fall of Jerusalem and the destruction of the Temple are the main themes and events and they believe accordingly that Nero is the anti-Christ and thus past events have been completed.

Therefore, the main point of Revelation was to encourage the Christians under persecution. For those who accept this view, Revelation becomes just historical and didactic, giving us only examples of being faithful. Most with this view subscribe to the apocalyptic outcome of earth and humanity of devastation and ultimate doom. This view is practical and views Revelation as mainly principles.

The problem with this is that the Book of Revelation if it was not written until after the destruction, so how could there be a prophecy if the events have already occurred? Their response is Revelation was written between 67 and 68 AD. The main problem is, if these climactic events already happened, why is there no mention by the Early Church Fathers? The stars did not fall from heaven (Matt. 24:29), in addition the one-third of all animals or humans were not killed (Rev. 9:18; 16:3) in A.D. 70 or any time in global history thus far.

Another problem is that Rome was not overthrown by God and the Christians did not have any victory. This view is favored amongst some Reformed peoples and mostly by liberals. There is also a Partial- Preterist view that says some of the events have occurred but not all such as the Second Coming, which is in hot debate. This view has wider acceptance over the pure Preterits view and is growing today.

Four Main of Revelation

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How Revelation is Interpreted?

The first part of Revelation is fairly clear, extolling the Church for what it is doing and criticizing because of where it should be. Most of the debates lie in Revelation 6:1 through 18:24. Because of the aforementioned reasons, many people have come to varying conclusions. In the comming series, some of the main ones are as layed out for you.

First of all this is not an essential issue, as eschatology is debatable and has no real bearing on orthodoxy verses unorthodoxy.

Nor is this even an important issue, as God is far more concerned with our faith formation and practice than our debate techniques and quibbling. You can be a good deep-seated Christian of the Faith whatever view you subscribe too. Thus, if you hold to a Preterist view and your friend is a Futurist none of you are engaged in heresy, although one of both of you will be wrong! Just make sure you pray, research and think them through. What is wrong and distracting to both Christians and especially non-Christians is when we allow sensationalism and getting carried away with the latest captivating trends of popular or Christian culture. Why? Because the future has not happened yet, as Christ has not come back yet, thus it is foolish to be dogmatic on any human theory. Our sensationalisms will only serve Satan and scoffers and not give glory to Christ!

Each of the first four main views, as well as the others have both merit and deficiencies, all based on human logical reasoning. All of these views can be found in Revelation, but all have significant holes that other parts of Revelation, as well as the other Scriptures, contradict.

Each of these views is within the scope of biblical orthodoxy and can be debated academically without assault to faith and practice. It is fair to both faith and academics to seek each view, taking what is Biblical and merited and rejecting what is not, and still be rationally honest. In fact, this is the best approach that brings us to the fifth view. The fifth one is based on how open and honest we can be and how we obey the rules of Scriptural interpretation, especially word meanings and context. Thus, I believe the proper interpretation is not any of these views specifically or dogmatically. Rather, each one has its good qualities and can be incorporated in the passages where the context and purpose arises.

We are all human and all we know and see comes through our fallen filter made from depravity. We must still do the best we can do. It is always best not to bow to anyone’s reasoning, but take a clear look for ourselves.

It is most probable that each of these views will be in the tapestry of how the events have and will unfold before us. And, when they actually do, as Scripture indicates, all will be made clear to us (Matt. 24). But, whatever view we take (and no view is as important as the honor and reality that He is coming) will be dramatically expressed in due time, His timing, not ours (Thess. 2:1-12; Rev. 1:3; 22:20).

Thus, it is my endeavor to go into Revelation and bring you what it says, not what I or others think it says or should say.

Revelation References and Resources used:

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1. Richard J Krejcir. Into Thy Word. “Into Thy Word Bible Study Method.” Writers Club Press. 2000.

2. Augustine. The City of God

3. Calvin, John. The Institutes of the Christian Religion

4. The Works of Early Church Fathers

5. The Works Eusebius

6. The Works of Justin

7. The Works of Josephus

8. Alan Johnson, Expositors Bible Commentary, I, II, Revelation. Zondervan. 1981, 1994.

9. Arthur Ogden, The Avenging Of The Apostles & Prophets, Ogden Publications, 1985

10. Barclay, William. Daily Study Bible: The Revelation of John. John Knox Press, 1977

11. Caird, G.B. Harper’s New Testament Commentaries: Revelation of St John, Hendrickson Publishers, 1987

12. Charles, R.H. International Critical Commentary: Revelation of St John, 1920

13. Craig S. Keener. The IVP Bible Background Commentary. Inter Varsity Press. 1993.

14. The Expositors Greek Testament, Eerdmans, 1979

15. Foy E. Wallace Jr., The Book Of Revelation, Wallace Publications,1966

16. G.B. Caird, A Commentary on the Revelation of Saint John the Devine, Harper and Row, 1966

17. Gerhard Krodel, Revelation, Augsburg, 1989

18. G.R. Beasley-Murray, The Book of Revelation, Eerdmans NCB, 1978

19. Halley’s Bible Handbook. Regency. 1927.

20. Hodge, Charles. Systematic Theology, Hendrickson, 1999

21. J. Dwight Pentecost, Things to Come, Zondervan, 1958

22. Jerome H Smith, Ed. The New Treasury of SCRIPTURE Knowledge. Thomas Nelson. 1992.

23. Jim McGuiggan, The Book Of Revelation, Montex, 1976

24. John F. Walvoord, Revelation, Bible Knowledge Commentary, Victor Books, 1983.

25. George Eldon Ladd, A Theology of the New Testament, rev. ed. ed. Donald A. Hagner, Eerdmans, 1993

26. Merill C. Tenney, Interpreting Revelation, Eerdmans, 1957

27. The Moffatt, New Testament Commentary: Revelation of St John, Eerdmans, 1997

28. Morris, Leon. Tyndale New Testament Commentaries: Revelation of St John, Tyndale, 1969, 1984

29. New Geneva Study Bible. Thomas Nelson. 1995.

30. Philip Schaff, History Of The Christian Church, Vol. I, Eerdmans, 1910,1985

31. R.C. Sproul. Essential Truths of the Christian Faith. Tyndale. 1992.

32. Sturgeon’s Devotional Bible. Baker Books. 1964.

33. Warren Wiersbe. With the Word. Oliver Nelson. 1991.

34. Research at the Scholarly Archives at Fuller Theological Seminary in Pasadena, CA;Years of study & teaching notes;Seminary notes; Prayer

Richard Joseph Krejcir is the Founder and Director of “Into Thy Word Ministries,” a missions and discipling ministry. He is the author of several books including, Into Thy Word, and A Field Guide to Healthy Relationships. He is also a pastor, teacher, and speaker. He is a graduate of Fuller Theological Seminary in Pasadena, California (M.Div.) and holds a Doctor of Philosophy in Practical Theology in London, England (Ph.D). He has garnered over 20 years of pastoral ministry experience, mostly in youth ministry, including serving as a church growth consultant.

© 1992-2008, Richard J. Krejcir Ph.D. Into Thy Word Ministries www.intothyword.org

Revelation Interpretive Difficulties

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This book of Scripture is called “apocalyptic” writing, and it is a form of prophecy. Apocalyptic writing is a type of literature that warns us of future events but in which the full meaning is hidden to us for the time being. Apocalyptic writing is almost a secret, giving us glimpses through the use of symbols and imagery of what is to come. We may not know the meanings now, but time will reveal it.

The key to unlocking these imageries is seeking what they meant back then, to the early church, to the first century Jew and Christian and how the churches in Asia Minor would have understood them, not what they mean in a current newspaper, 2000 years removed, which also removes any cultural or language understandings.

Apocalyptic writing is found in Isaiah, Daniel, Ezekiel, Zechariah, and Matthew as well as in Revelation. Prophecy, as literature and meaning for us today, contains past, present, and future events. Examples include the many prophecies concerning Jesus that already have been fulfilled, and parts of Daniel and Revelation, as well as Matthew 24 that will yet come to pass. Prophecy does not always follow a clear logical and systematic pattern, often jumping from thought to idea to another point and so forth. It also may jump over large periods of time. Thus, in Prophecy, we need to be aware of two essential forms of language.

First there is the Literal (Didactic). This is the simple and direct meaning, or in other words, what it says is what it means. It has a plain meaning. Zechariah, chapter seven is a good example, as are much of Isaiah and Jeremiah. The imagery had a clear meaning to the people to whom it was first presented, so don’t jump to conclusions or read in what is not there. If you get frustrated with it, put it aside. Most Bible scholars debate the meaning, so it is improbable that you will have a clear insight. Some people are not ready or able to comprehend this part of the Bible; if so, that is OK! Focus on the parts of Revelation that are crystal clear.

The second form of language is the Figurative (Predictive). This is the category into which most of prophecy and thus Revelation falls. We are to always view prophesy with the attitude that it has a plain meaning until we have clear and compelling reasons to place it in the figurative category.

Our task is to determine the points and ideas that apply today and point to tomorrow.

The bottom line is that it will happen at some point in history, and come to pass in a literal and plain way. We may not understand it until it is right on top of us. Daniel 7-12; Joel 2; Isaiah 11; and Zech. 4 are clear examples of figurative language. Furthermore, some of the language in Revelation is “word pictures” that John is trying to describe in their language and culture as well as technology, such as Daniel, chapter seven, and many parts of Revelation. For example, if he was describing events we might see in our lifetime, how would he describe a helicopter if he had never heard of or seen one? For most parts of Revelation, John was using imagery from Ezekiel, Daniel, and other Jewish literature that they would have known. Unfortunately, today few of some so called Bible scholars who write the popular books are even aware that there is an Old Testament, let alone how to inductively read it.

The key to the understanding of Revelation is in the Old Testament!

Apocalyptic writing can also be cryptic and symbolic such as the fish which was a secret greeting to see if another person was a Christian, too. When we come to words that seem peculiar to our modern minds such as stars, the first-century Jews would know that it meant “angels.” Lampstands meant “churches;” the phrase, wife of the Lamb meant “Jerusalem,” and the great prostitute was a covert slogan to refer to “Nero” or any corrupt leader in power. Babylon was referring to Rome (Rev. 1:20; 17:1-5, 18; 21:9-10). Consequently, the inscription key is understanding the Old Testament and Jewish customs and thought, not today’s newspaper headlines!

It is important to note that 28% of the Old Testament is prophecy, most of which came to pass in the life and work of our Lord Jesus Christ. The New Testament has over 20% prophecy too, of which most (although this is debated) have not yet come to pass. Thus, prophecy is important because God has dedicated a significant portion of His Word to it.

Again, do not read in what is not there!

Revelation Genre and Destination

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Revelation is from the Greek title word apokalypsis. This means “discourser of events,” or “discourser of the apocalypse.” It also means an “uncovering” or “unveiling” or as we have it in the English, a “Revelation.” The other title that has been used is “The Apocalypse.”

Thus, Revelation is a book of disclosures of John’s seven visions and God’s exhortations. This is why sometimes it is rendered as a plural, “Revelations,” even though the Greek word is singular.

The proper name is Revelation. The disclosure for us is the unfolding of historical events – past, present, and future, with God’s plan and purpose being the ultimate goal. Many people have feared Revelation and have thought it too mysterious to understand. But, Revelation was actually written to make things for us clearer—to expose and not conceal what God has for us.

Revelation is apocalyptic literature written in symbolism, poetry ,and imageries, as well as Old Testament Prophecy style (Matt. 24-25; Mark 13; Luke 21; Rev. 1:2-3; 19:9; 22:7-19), all woven as a tapestry describing literal events (Rev. 1:1-4). John also uses the language in his current Greco-Roman figures of speech. Revelation has three main sections – a greeting and theme (Rev.1:1-4), then the main body (Rev. 1:4-22:21) which contains the succession of visions of spiritual warfare, warnings, and judgments, climaxing with the Second Coming of Christ, and finally a farewell (Rev. 22:21). Yet, the figurative speech and images, although borrowed from the Old Testament, would have been clear to an educated First Century Jew. It may not be a style we are familiar with in our contemporary culture, but it was very popular from 200 BC to 200 AD. Consider that describing our modern life with cars, freeways, electronics, and computers to a first century person would be unrecognizable and incomprehensible imageries.

What we take for granted, in what we know and what they knew, does not measure up in understanding one another. Revelation and its imagery were real and had application for them as they are real and have application for us, too. Much of the imagery was given to have a response from his readers, to evoke them from complacency on to spiritual activity. These images can be literal events as well as symbols. They can apply to the Church of Asia Minor and be reapplied to us. Sometimes John explains them; sometimes they are vague and we may not know what they mean until that day is upon us (Rev. 1:20).

Thus, there are no real mysteries other than when these events will happen or which ones had happened and the sequence of these events. However, time and sequence were not important to a Jewish mind or to our God who wants us focused upon Him as Lord. What we learn in our preparations is far more valuable than what will come about.

Much of what is spoken of in the Old Testament for Israel and the tribulation are found in Revelation 6-19. Its principle purpose is to reveal Christ as Lord and the end of the age. It also gives us firm instructions on how to live our lives being faithful to Christ and receiving His promise as well as His warnings. Revelation brings a lot of controversy because it is interpreted so varyingly.

We need to come to Revelation without a specific view, because each prophecy and image can have multiple meanings and multiple fulfillments.

Most of the Bible is very precise, but apocalyptic literature is difficult because God has not given us the final key. In addition, Revelation is about relationships and events in an Oriental logic form that does not have Western philosophical chronology in mind. Therefore, we must beware not to read into it our current idealistic

Revelation Theological Value

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Canonicity

Throughout its history and without question, the Church has accepted Revelation as Scripture. It is viewed as distinctive in its genre and authoritative for faith and practice. Revelation is the Inspired Word of our Lord God and is profitable for us to know, trust, and to obey!

Christ is Supreme and Glorified! Revelation shows us a future hope by Christ’s finished work and sovereignty, the unity of the Church, and our eternal glory. We are given an eternal perspective to life and our purpose. Thus we need not fear our circumstances or the future.

Christ is depicted as Majestic King and Judge of the universe (Rev.1:12-20; 2:1-3:22). He addresses specific needs of the church as THE Church Growth Consultant, who warns us not to fail from lack of faith or disobedience at managing our Church. He tells us of our responsibility and obligations, and promises He is still in control and all will work out (Jer. 29:1-32; Rev. 2:7-17, 26-28; 3:5, 12, 21). Five of the seven churches in Asia Minor had severe problems. They were struggling with corruption, apathy, and discord. God knew that and wanted us to pursue Him, not our ideas and/or trends.

Revelation helps us in understanding the social and political workings of our sinful nature and our chief adversary, Satan.

Its further theological value is shown by how John counters heresy and false teachings. These seven churches not only depict churches that were going on in John’s time, they each portray how churches typify in their management and exercise, most missing the mark, purpose, and call He has for us. The call of the Church is to know Him intimately, grow in Him passionately, and worship Him wholeheartedly as His victorious witnesses (Rev. 2:1-3:22).

When false or misguided Bible teachers seek to be dogmatic or twist Revelation to conform to their preconceived images, its relevance is devalued and congregations are deprived of their true impact and value.

We are not to be overly literal, comparing first century imageries to the current headlines. Nor are we to ignore current events and miss Revelation’s instructions for us.

The overarching purpose of the book, as with any Book of the Bible, is our authentic spiritual growth and His impact on us so we can impact others! We must understand our responsibly to be truthful and honest whenever we engage God’s most precious Word!