It is pretty easy to divide up these verses. Rev 1:9 pretty well stands on its own, introductory in nature, but clearly looking forward to the text that follows rather than back at the introduction.

It is interesting that John begins by introducing himself as "your brother and partner [fellow-partaker] in the tribulation...." He associates himself with everyone who lives in this age (tribulation is a word used in the seven letters (Rev 2:9, 2:10, 2:22) and later (Rev 7:14)). The point I am making is that tribulation describes the whole period from John's time until Christ's return. Of course, it can get worse -- thus "great tribulation." But the whole period can be described as a time of tribulation. He is also a fellow-partaker in the kingdom and the patient endurance in Jesus. Thus we see this apocalyptic theme emphasizing patience in the midst of tribulation. Poythress says, "Christian experience has two sides, suffering and kingdom" (75, The Returning King). He reigns in the midst of tribulation. This is a much different idea than many expected with the coming of the kingdom. John points out that the situation of tribulation has come for him because of Jesus: "on account of the word of God and the testimony of Jesus." So this is not just tribulation for tribulation's sake, but suffering for the sake of Jesus' name. These tribulations, even those faced by John personally in his exile to Patmos, are a reminder that the return of Christ is eschatologically soon/near.

Rev 1:10 introduces the first vision of Revelation "in the Spirit" and also includes the phrase "and I heard." This is a vision (that he saw and heard). But it is a vision that stresses the importance of the written word: "Write what you see in a book and send it to the seven churches..." (Rev 1:11). We are again reminded that this is a letter (an epistle). That it is written to seven churches, since seven means complete, shows us that it was meant for the whole church. And it is a vision on the eighth day of the week -- the Lord's day, pointing us forward to the end of Revelation.

Rev 1:12 is a new paragraph marked by "I saw" and Rev 1:17 yet another paragraph marked by the phrase "and when I saw."

In the paragraph starting with verse 12, we see the vision of Christ. John turned to the voice and saw seven golden lampstands reminiscent of Zechariah 4. In the midst of the lampstands was Christ in a robe with a sash. He is described with the terminology of the book of Daniel: "like a son of man" (Rev 1:13, cf. Dan 7:13). The description of the hair reminds one of Daniel 7:9. The eyes and feet and sound like Daniel 10:6. The vision of Ezekiel 1 is similar to these. John combines all of these descriptions into one. Clearly John wants the reader to associate the visions of Daniel and Ezekiel with the vision of Christ. And John tells us that Christ is holding seven stars and wielding a "sharp two-edged sword" from His mouth and His face was like the shining sun.

Now what does this vision mean? First, the image is of Christ as the judge and ruler of the universe, including the churches in a special way. He resembles God the Father -- the white hair reminding us of His wisdom. This is after all a wisdom writing. The description also reminds us of high priest's robe and sash because Christ is the priest in the temple of God where the churches are lampstands. John stresses the theme of the testimony of Jesus. This is what landed him in exile on Patmos. And the churches are seen as lampstands as a reminder that they are to bear light -- that is, to bear witness to Christ. The seven stars are the angels or messengers of the churches. (The word translated angels simply means messengers, whether these are supernatural beings or not depends on the context.) That these stars were in Christ's right hand suggests that they were under Christ's control (the right hand symbolizes power). The sword coming from Christ's mouth is the word of God, which as the author of Hebrews says, "is sharper than any two-edged sword" (Heb 4:12). This image emphasizes Christ's ability to punish or reward by His word (cf. Rev 19:15, 21). This is a wisdom writing emphasis.

The next paragraph, starting with verse 17, shows us John's reaction to the vision and Jesus' response. John fell at Jesus' feet as though dead. This is a standard response to visions of the glory of God. The brightness of Christ's face was the last major reminder of this glory-light and do not forget the sound is like that of an army or the roar of many waters. This was an overwhelming vision of sight and sound. It should make one think of Judgment Day.

And, as is common in Scripture, Christ tells John: "Fear not" (Rev 1:17) and begins to explain to John what he is seeing. The interpretation of visions is something that was reserved to wise men in Scripture. Jesus is that wise man. He tells John that the seven lampstands are symbols for the seven churches and the seven stars are symbols of the messengers of the seven churches. Jesus said, "I am the first and the last, and the living one. I died, and behold I am alive forevermore, and I have the keys of Death and Hades" (Rev 1:17-18). This is a summary of the good news testimony (also cf. Rev 1:5-7). It is because Jesus is victorious over death that He has this office. Jesus is the wise judge and ruler of all, the Ancient of Days, He holds the keys of Death and Hades for the church, He is the priest in the midst of the seven churches and holds their messengers in His right hand. It is a message of encouragement during tribulation for the priest-kings who are His people. If they are not faithful, Christ will be their judge. If they are faithful, they need not fear tribulation.

And Jesus tells John, "Write therefore the things that you have seen, those that are and those that are to take place after this" (Rev 1:19). This is the reason we looked at Rev 1:9-20 separately. It is for John "the things that you have seen." Next we will look at the things "that are." And then we will begin to unpack the things "that are to take place after this." This repeats the commission John has to write the book. As an aside, this should remind us that this commission has much in common with the Great Commission at Matthew 28:18-20.

Labels: apocalyptic, christ, daniel, ezekiel, tribulation, vision, wisdom, zechariah

John H. Sailhamer's Introduction to Old Testament Theology, lays out the argument that we are developing and building upon (we are especially adding its relevance for the Christian).

The shape of the Hebrew Scriptures (Torah-Prophets-Writings, see the posting below) is intentional and apologetic. It marks a historical shift from the spoken word of God (sometimes alongside the written) to the written exclusively. And it marks a shift from prophets to wise men (wisdom teachers). The shape of the Hebrew canon was meant to guide the faithful Israelite to wisdom to know the will of God for their life between the cessation of prophecy and the return of the prophet Elijah and then the prophet greater than Moses.

The way the Torah-Prophets-Writings are stitched together reveals this agenda, which is from God.

Torah: The compositional strategy of Genesis is easily seen when one observes where the poems fall within the text. The same pattern is also true on a larger level in the Torah. Genesis itself has as its finale a poem and then an epilogue. Numbers and Deuteronomy do the same. Each of the epilogues looks forward to the next leader within Israel.

However, in Deuteronomy there is then a second poem and a second epilogue written from the perspective of the editor of the canon. In them Moses is dead. This is traditionally one of the most controversial issues of Torah scholarship - how can one say that Moses wrote it if Moses died during it. The answer: Moses did not write the second poem and second epilogue, which do not fit the original compositional strategy of the Torah but clearly betray a later redaction. This later edit is fully the word of God as well as fully the words of this editor. The second poem repeats themes from the Genesis 49 poem. But here the role of the Levites are treated more comprehensively - because the Levites teach the written word to the people [the Levites are wise men, wisdom teachers]. The poem says,

"They shall teach Jacob your rules and Israel your Torah" (Deut 33:10).

The second epilogue reveals the editor's intentions by describing Joshua as

"full of the Spirit of wisdom" (34:9).

The agenda is to make Joshua more like a wisdom teacher than a prophet. That this is written when prophecy has ceased in Israel (for at least 400 years before Christ came) and when it was not expected to resume until the end is clear from the next verse.

"And there has not arisen a prophet since in Israel like Moses, whom YHWH knew face to face" (Deut 34:10) and "none like him for all the signs and wonders that YHWH sent him to do" (Deut 34:11-12).

Thus concludes the Torah. No prophet greater than Moses has appeared. Prophecy has ceased. Look to Wisdom to know the will of God for your decision-making.

Prophets: The canon editor then stitched this together with the Prophets section. Joshua, opening the prophets, is portrayed as a wisdom leader. God tells Joshua,

"Only be strong and very courageous, being careful to do according to all the Torah, which Moses my servant commanded you. Do not turn from it to the right hand or to the left, that you may have good success wherever you go" (Josh 1:7).

Not turning to the right or to the left is wisdom language, and the promise that this will bring success is common in wisdom literature. As if to make this connection to wisdom concrete, the introduction to Joshua continues in this vein,

"This Book of the Torah shall not depart from your mouth, but you shall meditate on it day and night, so that you may be careful to do according to all that is written in it. For then you will make your way prosperous, and then you will have good success" (Josh 1:8).

Here we see the move from the spoken word of the prophet to the written word ("the book of the Torah" that you meditate upon) and we see the wisdom themes continue.

The Prophets ends with the Book of the Twelve, concluding with Malachi. The shape of the latter prophets within the Prophets moves in the direction of priestly concerns. Ezekiel would have been a priest and shows deep concern for priestly issues and the Book of the Twelve shows the same movement because the last three books are concerned with priestly issues. Malachi, for example, focuses on the job of the priests as teaching the Torah:

"True instruction was in his [Levi] mouth, and no wrong was found on his lips. He walked with me in peace and uprightness, and he turned many from iniquity. For the lips of a priest should guard knowledge, and people should seek Torah from his mouth, for he is the messenger of YHWH of hosts" (Mal 2:6-7).

Malachi ends with these words, though they are not necessary for the book on its own,

"Remember the Torah of my servant Moses, the statutes and rules that I commanded him at Horeb for all Israel. Behold, I will send Elijah the prophet before the great and awesome day of YHWH comes. And he will turn the hearts of fathers to their children and the hearts of children to their fathers, lest I come and strike the land with a decree of utter destruction" (devoted to destruction) (Mal 4:4-6 in English Bible).

Here the editor concludes the Prophets on much the same note that he concluded the Torah. The prophet greater than Moses has not appeared (it was not Elijah). Prophecy has ceased, adding that it will return with the return of Elijah before the coming of the prophet greater than Moses. Until then, look to Wisdom (study Scripture) to know the will of God for your decision-making.

The editor stitched the Prophets to the Writings just like he did the Torah to the Prophets. These seams are parallel.

Writings: The writings open with Psalm 1. Of course, Psalms 1 & 2 serve as an introduction to the entirety of the book of Psalms. This book has been compiled intentionally as well. But for our purposes remember that Psalm 1 is much like the opening to Joshua.

Psalm 1: Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers; 2 but his delight is in the law of the LORD, and on his law he meditates day and night. 3 He is like a tree planted by streams of water that yields its fruit in its season, and its leaf does not wither. In all that he does, he prospers. 4 The wicked are not so, but are like chaff that the wind drives away. 5 Therefore the wicked will not stand in the judgment, nor sinners in the congregation of the righteous; 6 for the LORD knows the way of the righteous, but the way of the wicked will perish (ESV).

Here again the way of wisdom is presented and the righteous wisdom teacher meditates on the Torah of YHWH day and night - and he prospers.



How is this relevant for those who live on this side of the New Testament canon?

The Old Testament is shaped to answer the question: "How do I know the will of the Lord when prophecy has ceased?" Now that we have a complete New Testament canon, with nothing to add or subtract, and prophecy has again ceased, "How do I know the will of the Lord?" Study the Torah, Prophets, Writings (Old and New). Study the written word of God under wisdom teachers because that has replaced the spoken word of the prophets. The written word is sufficient - we need nothing more to know the will of God for our salvation or to make any decision. We have the advantage of the Holy Spirit poured out on all flesh - the Wisdom of God is in our hearts and can show us the way of wisdom as a rule by using the written word of God. How do we know when one Proverb applies and another does not? This is a wisdom question. Wisdom is the paradigm for Christian living during this time between the end of prophecy (the end of the New Testament era) and the return of Jesus Christ.

This conclusion of course is not one that my Pentecostal friends (of which I have many here in Appalachia) can follow: they believe that the infallible spoken word still is to sought for direction from the Lord. They will often say, "the Lord told me to say..." or "the Lord has revealed to me...." But prophecy has ceased, just as it did before. I do not deny that God will work with some people non-discursively (bypassing teaching) but He does not do so infallibly today just as discursive prophecy (preaching) is not infallible today. Yet the shape of the Scriptures clearly show the advantages of the latter. Much more important is this consideration: NT writings like Ephesians do not describe being filled with the Holy Spirit as being someone who speaks in tongues or does other special prophecy but instead they say the Spirit-filled address one another in psalms, hymns, and spiritual songs; sing; make melody; give thanks to God; and the Spirit-filled household is a place of mutual submission (Eph 5).

As an additional note for those interested in the discipline of Biblical Theology: this makes a way for us to appreciate the role of wisdom literature. The question had always been: "How do books like Proverbs fit into Biblical Theology?" This gives these texts a place in redemptive history - they speak to how to live during the era between prophecy's cessation and Christ's arrival just as they point forward to an era of prophecy's cessation and Christ's return. Thus the almost instinctive drive to put Proverbs in pocket NT's is very wise indeed.

3 May 2008: I would like to add that in seminary we looked rather extensively at the hints within the NT that prophecy would cease with the end of the apostolic age. I was reading something that said the writings are always the last to be received as part of the canon -- this was true with the OT writings as well as the NT writings. Revelation was one of the last books to receive recognition as being within the canon. And it was part of the writings, but not just placed anywhere within the writings, it was put last. It is noteworthy then that Revelation ends this way:

"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, ESV).

What a fitting end to the NT canon. Like the ending of OT Torah and Prophets it acknowledges the gap between the end of canon and the coming of the Christ. And thus it serves as an appropriate end to the book as well as to the NT writings. Moreover, its warning about adding or subtracting from the book also then applies to the whole canon. This is my primary issue with the error of pentecostalism, it has to do with Scripture's own doctrine of Scripture, for infallible prophecy to continue is to add to Scripture. The problem is pastoral -- how can I help you discover the will of God to make decisions in your life? Wisdom, not prophecy, is the answer Scripture gives. And we discern wisdom in the community of faith -- thus issues of calling require both an internal and external call.

Labels: bible, biblical theology, book of the twelve, canon, cessationism, deuteronomy, elijah, Genesis, hebrew scriptures, joshua, malachi, moses, pentecostalism, prophets, psalms, sailhamer, torah, wisdom