The Cradle, the Cross, and the Crown (201 page)

²⁰⁴
Bauckham,
Climax of Prophecy,
5; S. Moyise,
The Old Testament in the Book of Revelation,
JSNTSup 115 (Sheffield: Sheffield Academic Press, 1995), 64; J. Lambrecht, “Final Judgments and Ultimate Blessings: The Climactic Visions of Revelation 20,11-21,8,”
Bib
81 (2000): 262-85; M. Jauhiainen, '
Αποκάλθψις Ἰησοῦ Χριστοῦ
' (Rev. 1:1): The Climax of John's Prophecy?”
TynB
54 (2003): 99-117.

²⁰⁵
Giesen,
Offenbarungdes Johannes,
44; see Mounce,
Book of Revelation,
41; Carson and Moo,
Introduction to the New Testament,
719.

²⁰⁶
See K. L. Gentry, “A Preterist View of Revelation,” in
Four Views on the Book of Revelation,
ed. C. M. Pate (Grand Rapids: Zondervan, 1998), 37-92.

²⁰⁷
On the types of preterist, see Beale,
Book of Revelation,
44—45; and Osborne,
Revelation,
19—20.

²⁰⁸
R. H. Charles, J. Sweet, J. Roloff, A. Y. Collins, L. L. Thompson, G. Krodel, D. Barr, E. S. Fiorenza, M. Wilson, and N. Kraybill. Popular-level proponents include K. Gentry, D. Chilton, G. DeMar, and H. Hannegraff.

²⁰⁹
C. Osiek, “Apocalyptic Eschatology,”
TBT 37
(1996): 343-44.

²¹⁰
Osborne,
Revelation,
19.

²¹¹
Mounce,
Book of Revelation,
42.

²¹²
The phrase “the inhabitants of the earth” denotes the objects of wrath in Revelation (3:10; 6:10; 8:13; 11:10; 13:8,14; 17:2,8). This group is consistently set in juxtaposition to believers. See Herms,
Apocalypse for the Church and for the World,
185-201.

²¹³
Beale,
Book of Revelation,
44-45.

²¹⁴
Against D. Chilton,
The Days of Vengeance: An Exposition of the Book of Revelation
(Tyler: Dominion, 1987), 20; Ford,
Revelation,
282—88; I. Provan, “Foul Spirit, Fornication, and Finance: Revelation 18 and an Old Testament Perspective,”
JSNT64
(1996): 81—100; D. E. Holwerda, “Ein neuer Schlüssel zum 17. Kapitel der johanneischen Offenbamng,”
EstBib
53 (1995): 387—96. For Babylon as a cipher for Rome, see Beale,
Book of Revelation, 775; Osborne, Revelation,
608—9; Aune,
Revelation 17-22,
936-37.

²¹⁵
Giesen,
Ojfenbarung des Johannes,
44.

²¹⁶
Carson and Moo,
Introduction to the New Testament,
720.

²¹⁷
Mounce,
Book of Revelation,
42.

²¹⁸
C. R. Koester, “On the Verge of the Millennium: A History of the Interpretation of Revelation,”
WW
15 (1995): 131.

²¹⁹
Ibid., 132.

²²⁰
Ibid; cf. Beckwith,
Apocalypse of John,
327—29; A. F. Johnson, “Revelation,” in
The Expositor's Bible Commentary,
vol. 12:
Hebrews—Revelation,
rev. ed. (Grand Rapids: Zondervan, 2006), 585; Osborne,
Revelation,
18; I. Backus,
Reformation Readings of the Apocalypse: Geneva, Zurich, and Wittenberg
(Oxford: University Press, 2000).

²²¹
Osborne,
Revelation,
19.

²²²
Beale,
Book of Revelation,
46.

²²³
Giesen,
Offenbarung des Johannes,
44.

²²⁴
W. Milligan,
The Revelation of St. John,
2d ed. (London: Macmillan, 1887), 154—55. Advocates of this approach include R. Calkins, W. Hendriksen, A. A. Hoekema, P. E. Hughes, and S. Hamstra Jr. For an idealist view of Revelation, see S. Hamstra Jr., “An Idealist View of Revelation,” in
Four Views,
95—131.

²²⁵
Koester, “On the Verge of the Millennium,” 130.

²²⁶
Giesen,
Ojfenbarung des Johannes,
44—45.

²²⁷
Beckwith,
Apocalypse of John,
318—34; see Mounce,
Book of Revelation,
39.

²²⁸
Mounce,
Book of Revelation,
40.

²²⁹
Osborne,
Revelation,
20.

²³⁰
For the title “modified futurism,” see Beale,
Book of Revelation,
47; for the title “moderate futurism,” see G. E. Ladd,
A Theology of the New Testament,
rev. ed. (Grand Rapids: Eerdmans, 1993), 673.

²³¹
C. A. Blaising and D. L. Bock,
Progressive Dispensationalism
(Grand Rapids: Baker, 1993), 21—22; cf. H. W. Bateman, “Dispensationalism Yesterday and Today,” in
Three Central Issues in Contemporary Dispensationalism: A Comparison of Traditional and Progressive Views,
ed. H. W. Bateman (Grand Rapids: Kregel, 1999).

²³²
C. M. Pate, “Introduction to Revelation,” in
Four Views,
29.

²³³
D. L. Cooper, “An Exposition of the Book of Revelation: The Great Parenthesis,”
Biblical Research Monthly
(May 1954): 84; quoted in T. LaHaye,
Revelation Unveiled
(Grand Rapids: Zondervan, 1999), 17.

²³⁴
C. C. Ryrie
(Dispensationalism
[Chicago: Moody, 1995], 85), who asserted that the words “church” and “Israel” are always kept distinct in the NT, maintaining that this distinction is the result of “a consistent use of literal, normal, or plain method of interpretation without the addition of any other principle that will attempt to give respectability to some preconceived conclusions.”

²³⁵
Blaising and Bock,
Progressive Dispensationalism,
22; cf. R. L. Saucy,
The Case for Progressive Dispensationalism
(Grand Rapids: Zondervan, 1993).

²³⁶
Blaising and Bock,
Progressive Dispensationalism,
177—78.

²³⁷
Ibid., 49.

²³⁸
Pate, “Introduction to Revelation,” 33.

²³⁹
Ibid.

²⁴⁰
W. Grudem,
Systematic Theology: An Introduction to Biblical Doctrine
(Grand Rapids: Zondervan, 2000), 1111.

²⁴¹
Osborne,
Revelation,
21.

²⁴²
Beale,
Book of Revelation,
47.

²⁴³
Ladd,
Theology of the New Testament,
675.

²⁴⁴
Commentators using an eclectic approach include G. Osborne, C. Keener, G. Beale, H. Giesen, R. Mounce, A. Johnson, and L. Morris.

²⁴⁵
Giesen,
Offenbarung des Johannes,
45.

²⁴⁶
Beale,
Book of Revelation,
48.

²⁴⁷
Osborne,
Revelation,
22.

²⁴⁸
For a helpful survey of the respective interpretive schemes, see A. F. Johnson, “Revelation,” in
The Expositor's Bible Commentary,
rev. ed., vol. 13:
Hebrews—Revelation
(Grand Rapids: Zondervan, 2005), 584—87.

²⁴⁹
Some debate exists regarding the identity of the “angels” of the seven churches. The debate is whether the angels are human messengers (i.e., the pastors of the churches) or angelic beings. The word
angelos
is used occasionally in the NT with regard to human messengers (Luke 9:52), including John the Baptist (Matt 11:10; Mark 1:2; Luke 7:27). In the present instance, however, it is more likely that the word refers to angels. By far the most common use of
angelos
in the NT is with reference to angelic beings. Of the 67 occurrences of
angelos
in Revelation, all instances outside of chaps. 2—3 refer to angels. It is unlikely that
angelos
is used differently in chaps. 2—3. Also, the angels are identified in 1:20 as “stars.” Although occasionally used in the OT with reference to believers (Gen 37:9; Dan 12:3), “stars” is more commonly an OT metaphor for angels (Job 38:7; Dan 10:13,20—21). As G. K. Beale
(Book of Revelation,
217) notes, angels are corporately identified with Christians as their heavenly counterparts in 8:3—4; 19:10; and 22:9. Because the messages are primarily directed to the angels, they most likely function as heavenly representatives of the earthly congregations (Caird,
Revelation of St. John,
24).

²⁵⁰
Aune, “Influence of Roman Imperial Court Ceremonial,” 5—26.

²⁵¹
See Sidebar 20.1: Who Are the 144,000 in Revelation 7?

²⁵²
Osborne,
Revelation,
604.

²⁵³
R. Bauckham,
The Theology of the Book of Revelation
(Cambridge: University Press, 1993), 25.

²⁵⁴
Ibid. 27.

²⁵⁵
Ibid., 28-30.

²⁵⁶
M. E. Boring, “The Theology of Revelation: ‘The Lord Our God the Almighty Reigns,’”
Int
40 (1986): 259-63.

²⁵⁷
Bauckham,
Theology of the Book of Revelation,
31.

²⁵⁸
For the theological significance of the image of the throne, see Beale, “Revelation (Book),” in
New Dictionary of Biblical Theology,
ed. T. D. Alexander and B. S. Rosner (Downers Grove: InterVarsity, 2000), 356—57.

²⁵⁹
These iridescent stones also adorn the new Jerusalem bedecked with all kinds of precious materials, indicating that the entire city radiates with God's glory (21:11—23); see Aune,
Revelation 1—5,
285.

²⁶⁰
John's vision of the heavenly throne room offers an apocalyptic perspective contrasting imperial pretensions assuming cosmic sovereignty with the true king and judge of the universe; see Aune, “Influence of Roman Imperial Court Ceremonial,” 5—26.

²⁶¹
Osborne,
Revelation,
32.

²⁶²
Beale, “Revelation,” 357.

²⁶³
Beale,
Book of Revelation,
196; see Mounce,
Book of Revelation,
73.

²⁶⁴
As Caird
(Revelation of St. John,
25—26) rightly noted, one must not simply compile a list of allusions so as to “unweave the rainbow” because John painted a composite portrait rather than a piecemeal collage. Against Beale
(Book of Revelation,
220), who called Rev 1:12—20 a
midrash
(commentary) on Daniel 7 and 10; see the critique by Aune,
Revelation 1—5,
74.

²⁶⁵
See, e.g.,
1 Enoch
90:9—12;
T. Jos.
19:8;
T. Benj.
3:8). For a helpful study of Jesus as the Lamb in Revelation, see P. Stuhlmacher, “Das Lamm Gottes—eine Skizze,” in
Geschichte—Tradition—Reflexion,
529—42.

²⁶⁶
On the enthronement of Christ, see Holtz,
Christologie,
27—54; Swete,
Revelation,
121—27; Roloff,
Revelation,
72—73; Aune,
Revelation 1—5,
332—35; R. Stefanovic,
The Background and Meaning of the Sealed Book of Revelation 5,
AUSDDS 22 (Berrien Springs: Andrews Univ. Press, 1996), 206—17.

²⁶⁷
Osborne,
Revelation,
678-79.

²⁶⁸
Aune,
Revelation 17-22,
1050-51.

²⁶⁹
Caird,
Revelation to St. John,
241; G. A. Krodel,
Revelation
(Minneapolis: Augsburg, 1989), 321; Beale,
Book of Revelation,
954.

²⁷⁰
Although believers come as a messianic army, Christ alone is the one who executes the battle.

²⁷¹
Revelation 19:13,15; cf. 14:19-20. See also Joel 3:12-13;
1 Enoch
100:3;
4 Ezra
15:35-36. Cf. Aune,
Revelation 6—16,
847; Bauckham,
Climax of Prophecy,
40—48.

²⁷²
See Ps 2:1-3; Ezek 38:14-16; 39:1-6; Joel 3:2; Zech 12:1-9; 14:2; cf.
1 Enoch
56:5-6; 90:13-19; 99:4;
2 Bar.
48:37; 70:7;
4 Ezra
13:33-38;
Jub.
23:23;
Sib. Or.
3.663-68;
Pss. Sol.
2:1-2; 17:22-23; 1QM 1:10-11. Cf. Aune,
Revelation 17-22,
1064.

²⁷³
G. R. Osborne, “Theodicy in the Apocalypse,”
TrinJ
14 NS (1993): 63.

²⁷⁴
Ibid., 77.

²⁷⁵
Cf. D. A. Carson,
How Long, O Lord? Reflections on Suffering and Evil,
2d ed. (Grand Rapids: Baker, 2006); J. N. Day,
Crying for Justice
(Grand Rapids: Kregel, 2005), 107; E. Nardoni,
Rise Up, O Judge: A Study of Justice in the Biblical World,
trans. S. C. Martin (Peabody: Hendrickson, 2004), 123.

²⁷⁶
Osborne,
Revelation,
640.

²⁷⁷
Mounce,
Book of Revelation,
325; Prigent,
Commentary on the Apocalypse,
504. Against Aune (
Revelation 17—22,
994), who made a strong case for taking “my people” as the most logical subject for the verbs commanding retributive justice, though viewing believers as the agents of this divine judgment seems unlikely. See the OT and Second Temple references in ibid., 993.

²⁷⁸
See Ps 137:8; Isa 40:2; Jer 50:29. The language of “paying back double” constitutes a metaphor for rendering a full recompense or requital. See Osborne,
Revehtion,
641; Beckwith,
Apocalypse of John,
715; Mounce,
Book of ReveUtion,
325; Prigent,
Commentary on the Apocalypse,
504. Against Morris,
Revehtion,
217.

²⁷⁹
Caird,
Revelation of St. John,
227-48.

²⁸⁰
P. Vassiliadis, “The Translation of
Märtyria Iesou
in Revelation,”
BT
36 (1985): 132-33; T. W. Manson, “Martyrs and Martyrdom,”
BJRL
39 (1956—57): 464; E. Lohmeyer, “Die Idee des Martyriums im Judentum und Urchristentum,”
ZST
5 (1928): 232—49; N. Brox,
Zeuge und Märtyrer: Untersuchungen zur frühchristlichen Zeugnis-Terminologie,
SANT 5 (Munich: Kösel, 1961); A. Satake,
Die Gemeindeordnung in der Johannesapokalypse
(Neukirchen-Vluyn: Neukirchener, 1966), 97—119; tentatively Ladd,
Revelation,
47; Aune,
Revelation 1—5,
37—38; O. K. Peters,
The Mandate of the Church in the Apocalypse of John,
SBL 77 (New York: P. Lang, 2005), 77-118.