We stressed before, as Poythress would put it, that the book of Revelation is not a puzzle book but a picture book. That is, the book's formal structure is a series of four visions. It is a word picture book (that even includes word sound effects).

If I can simplify something Poythress argues about the way John communicates this revelation without missing the mark, I think he says that the epistle moves from normal messages (7 letters) to more symbolic messages (the seven seals and trumpets), to even deeper symbolic messages (the seven symbols, seven bowls, etc.), to what he calls a "climactic level of integration of symbols" for Rev 21:9-22:5. To put it another way, the communication becomes less direct and more symbolic as the book progresses.

But if you have not already noticed between the last post and this one, the number seven is a prominent pointer to the structure of the book. Poythress observes that there are seven major sevens covering the epistle that form a chiasm: 7 letters, 7 seals, 7 trumpets, 7 symbols (at the center of the chiasm), 7 bowls, 7 words about Babylon, and 7 last things. He says the first and last things are promise and fulfillment respectively. The second and third and the fifth and sixth things concern judgment.

I mention the seven sevens here because it is not the only way the number seven is significant. In Poythress' outlines of the rhetorical structure of the book he shows how it covers the past (Rev 1:9-20), the present (at the writing of the book, Rev 2:1-3:22), and "what is to be" (Rev 4:1-22:5). Under that last heading there are seven cycles and then an eighth act -- the new Jerusalem. I would note that this resembles the creation week plus the eighth day. In the beginning were seven days, the seventh without a concluding formula (Genesis does not say, "and there was evening and there was morning, day seven"), but when it does end then will come day eight (the new heavens and earth). Day eight has begun ahead of time for Jesus Christ. Thus we worship on the first day of the week rather than the seventh (pointing us to day 8).

The seven cycles all include the final judgment. Each cycle begins a little later, the first five ending with the final judgment and the last two beginning before and continuing after it. Each cycle introduces a character/scene, tells us six judgments, gives a promise to the church, and then tells us about the seventh final judgment. The pattern is repeated on a larger level in that the character (the creator and judge) is revealed in Rev 4:1-11, the first six cycles of judgment, then the promise for the saints is Rev 20:1-10, and then the seventh final judgment is the white throne judgment. The main way people err when interpreting Revelation is to miss these patterns and the recapitulations. Later cycles recap things covered in previous cycles. Because the sixth and seventh cycles begin as late as they do these two cycles do not give six judgments but they still follow the pattern: character, judgment, promise, judgment. The seventh judgment in each and the judgment in the last two cycles is the final judgment/second coming. And after the judgment is the new creation.

The number seven is especially appropriate because it conveys the idea of completion and perfection. The book of Revelation amazes me how it can rhetorically point to the eighth day through the use of seven cycles plus one new creation and it can formally point to this end using four visions to the wisdom pattern of three plus one new creation. And we have only scratched the surface.

Thus to return for a moment to the title of the book. It is the book of REVELATION -- no s. It is not a book of many revelations. It is ONE revelation. Because so much of the book tells us about the same period of time in different ways it is fitting that we remember that these are different ways of stating the same revelation. And this should also remind us to stick with the big picture. You can get lost in the details of the book and get complicated trying to associate each thing with something when we need to remember the big picture (it is a word picture book after all)-- Christ is coming again.

Labels: chiasm, final judgment, poythress, revelation, second coming, seven

As Vern Poythress would stress about the book of Revelation, there are many ways to outline the book. I will be relying heavily on Poythress for any posts on Revelation, but as you might imagine I am not simply rehashing his teaching but in some ways simplifying it and in other ways changing it. The two main methods of outlining are to look at the literary structure in terms of formal structure or rhetorical structure. The former is the focus of this post. We will observe the latter and its implications in later posts.

This letter of John to the seven churches has a prologue and epilogue. The prologue says, "The revelation of Jesus Christ, which God gave him to show to his servants the things that must soon take place. He made it known by sending his angel to his servant John, who bore witness to the word of God and to the testimony of Jesus Christ, even to all that he saw. Blessed is the one who reads aloud the words of this prophecy, and blessed are those who hear, and who keep what is written in it, for the time is near" (Rev 1:1-3).

The epilogue says, "I warn everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues described in this book, and if anyone takes away from the words of the book of this prophecy, God will take away his share in the tree of life and in the holy city, which are described in this book. He who testifies to these things says, "Surely I am coming soon." Amen. Come, Lord Jesus! The grace of the Lord Jesus be with all. Amen" (Rev 22:18-21).

The book of Revelation is apocalyptic literature. This word apocalyptic comes from the Greek for Revelation in 1:1, apokalupsis (depending on your transliterating standards). The word has to do with the action of uncovering, disclosing, revealing (to use words in a lexicon). The word "prophecy" is mentioned in both the prologue and epilogue. Prophecy is more than just telling the future (pro=before, phecy=telling), but indeed is a telling forth of the will of God (pro=forth, phecy=telling). But there are many reasons that we would call this apocalyptic literature rather than prophetic literature. Some OT prophetic books include apocalyptic chapters. Nevertheless, this is a New Testament Writing (the epistles) rather than a New Testament Prophetic Book (Acts). I am not suggesting that the book does not contain "a prophecy" since the book even says it does, just that it is not a prophetic book (i.e. I am talking about the genre identification of the book).

First of all, it is literally one of the writings rather than a prophetic book based simply upon the formal structure. It is an epistle (it is a letter). "John to the seven churches that are in Asia..." (Rev 1:4). Secondly, we see wisdom and other themes more associated with the writings than the prophets even in the prologue and epilogue (cf. Rev 1:3 and the language in Rev 22:18f concerning adding and subtracting). Third, the book builds upon all of Scripture but particularly upon the Book of Daniel (which is one of the writings, not the prophets). Fourth, the place in the canon is not next to Acts but at the end of the NT writings.

Some content and literary characteristics of apocalyptic literature, of which the Revelation to John is an excellent example, include an emphasis on eschatology (speaking of last things), a goal of bringing comfort to the suffering and emphasizing patience in the midst of it, reporting of dreams and/or visions, and the use of fantastic imagery (like multi-headed beasts) and symbolism. As Poythress says, a boy about 12 years old told him, "I read it just like a fantasy, except that I knew it was true" (The Returning King, 14). In fact, the best way to appreciate the difference between prophetic books and apocalyptic books is simply to read them. Children with active imaginations will tend to enjoy and understand apocalyptic. Even better than to read it is to hear it and keep it (Rev 1:3). It is not a puzzle that you need an expert to solve. And you cannot calculate a date and time for the end by using it (Matt 24:36, Mar 13:32).

The epistle includes an introduction (Rev 1:4-9). And then we hear four visions. The first is a vision of Christ "in the Spirit on the Lord's Day" (Rev 1:10). The second is a vision in heaven "in the Spirit" (Rev 4:2). The third is a vision in the wilderness "in the Spirit" (Rev 17:3). And the fourth is a vision on "a great, high mountain" also "in the Spirit" (Rev 21:10). Then Rev 22:6-17 is a conclusion to the epistle. The first vision includes the messages for the seven churches. The vision in heaven takes us through the 7 seals, 7 trumpets, symbolic figures and harvest, and the 7 bowls. The vision in the wilderness covers the judgment of Babylon, the white horse judgment, and the white throne judgment. The fourth vision is of the new Jerusalem. It is noteworthy that the four visions fits the 3+1 pattern of wisdom literature.

So the largest formal section markers are "in the Spirit" introducing each of the four visions. Poythress observes that "kai eidon" ("and I saw") or some variation on that often helps you to subdivide each vision. The first vision is naturally divided into two -- the encounter with Christ and the messages to the seven churches. The former can be divided with "I saw" ("eidon") at Rev 1:12 and then "and when I saw" ("kai 'ote eidon") at Rev 1:17.

The second vision includes a throne vision, "after this I saw" ("meta tauta eidon") at Rev 4:1; the scroll "and I saw" ("kai eidon") at Rev 5:1-2 twice, Rev 5:6 and Rev 5:11; the seven seals with "and I saw" (twice) and "and I heard" at Rev 6:1-2), "I heard" at Rev 6:3, "I heard" (twice) and "and I saw" at Rev 6:5-6, "I heard" and "and I saw" at Rev 6:7-8, "I saw" at Rev 6:9, and "and I saw" at Rev 6:12, then what Poythress calls a parenthesis and marked by "meta touto(a) eidon" at Rev 7:1 and 7:9, then the seventh seal is marked by silence at Rev 8:1. The point being that seeing and/or hearing mark the opening of each section of the seven seals (easy enough to divide without these syntactical markers). The seven trumpets include these markers less often at Rev 8:2, 8:13, 9:1, and 10:1. It is easy enough to divide out for each angel but these markers help, especially for the two subdivisions for the fourth and sixth angels. The phrases resume in frequency to what we saw earlier with the beast in Rev 13:1, 11, 14:1, 6, 14, 15:1-2 (twice) beginning the seven bowls, Rev 15:5 saying "and after this I saw." The phrase "and I saw" also appears at Rev 16:13 but does not help in dividing the bowls up, easy enough to do without markers.

The third vision also can be divided noting these kinds of phrases. "And I saw" occurs twice in the first section (Rev 17:3, 6), "after this I saw" at Rev 18:1), "and I saw" at Rev 19:11, 17, 19, 20:1, 4, twice for the great white throne section at Rev 20:11-12, and then again at Rev 21:1. The phrase appears twice to open new major sections throughout the book of Revelation.

These observations highlight that this prophecy is a "vision" that is seen and heard. This always reminds me how the Torah notes that it is a less direct form of revelation (i.e. Numbers 12:6-7). The comparison there was with the words of Moses who was faithful as a servant in all the house of God. But we might as well compare to the words of Christ who is faithful over God's house as a son (cf. Heb 3:5-6). That is, apocalyptic literature can be understood as we were saying earlier by children but it is a less direct form of revelation, which must be taken into account when being interpreted. The main reason for this being that apocalyptic literature is best suited for a time when one cannot come out and say something too directly because it may spur persecution.

Labels: john, poythress, revelation

Meredith G. Kline's God, Heaven, and Har Magedon: A Covenantal Tale of Cosmos and Telos is a fun book for the biblical scholar. Kline is still providing volumes of insight within a single sentence, but this time with much fewer hyphenated words. There was one paragraph with "altar-throne-temple-city" and the customary coined Klinisms like Glory-Spirit still show up from time to time. But, by and large, the sentences are a little more readable.

The book accomplishes its goal (telos). Tracing from the beginning of the cosmos to the telos of the theme of the Mount of Gathering from the Genesis Garden of Eden to Revelation's resurrected Har Magedon. The biblical story is much more fascinating, as related by Kline, than all of the fictional tales out there on "Armaggedon."

Like Alleluia should be Hallelu-yah (Hebrew for Praise Yah--the nickname of Israel's God: Yahweh), this really should be transliterated as Har Magedon not Armaggedon. In both cases, the Greek has a rough breathing mark that corresponds to the guttural "h" sound but the English translators ignore. Har is Hebrew for hill or mountain, the latter being preferable here since this would the top of the world - figuratively speaking the highest mountain. And Magedon, Kline explains, is really Moed in Hebrew. Moed is Hebrew for assembly or gathering or congregation. The -on ending is common for Hebrew nouns. And the "g" sound is trying to transliterate a soft guttural letter 'ayin that we usually do not pronounce at all. Moreover, John always explains transliterated words by giving a translation into Greek. Here that is found in the sentence too: "he gathered them to the place called in Hebrew har magedon." Thus Har Magedon means Mount of Gathering. Kline also makes other points to solidify the argument, including where the phrase is the cosmic polar opposite to Hades or the pit. Thus the Heights of Zaphon on the one hand, and the depths of the pit on the other. The pit in Revelation is the Hebrew term Abbadon, the angel of the Abyss or Hades or Sheol, and often a synonym. It is found where we would expect the opposite of Har Magedon to be in Revelation.

Kline traces this motif from the mountain of Eden through Ararat through Sinai-Horeb through Jerusalem-Zion to the new Jerusalem. In the end, he provides a stellar explanation of the 3 and 1/2 times interval in Daniel and Revelation. And he avoids the errors of pre and postmillennialism and provides positive development of the so-called amillennial view, which really believes that the millennium is the period between AD 70 and Christ's return. The 1000 years is time from the heavenly perspective, total and complete. But the time is 3 and 1/2 years and not FOUR from the perspective of the saints suffering persecution and martyrdom. Four is the wisdom number for complete. Thus, from the perspective of the saints, HOW LONG? will not be too long. We will not be utterly destroyed and consumed. Throughout this discussion, Kline remains Christocentric or better yet Christotelic in explaining the victory belongs to Jesus Christ on the Mount of Gathering at the end of the present world order.

For those of us who are living in the symbolic "3 and 1/2 years" that have taken from AD 70 into the present and possibly beyond, not knowing when Christ will return on the clouds, this book removes much of the confusion that others would frighten us with. May all the glory go to God. May He gather us to Har Magedon soon. Amen.

Labels: amillennialism, armaggedon, daniel, eschatology, kline, mountain of God, protology, revelation, telos

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