All Saints Day 1 Nov 2020 Sunday School: REVELATION
Good morning again, Sunday School class! Here's our class handout for this morning. I'll bring to class a page on gematria to show common (but not certain!) explanations of, eg, Matthew 1:17 14 DaViD and Revelation 13:18 666.
BTW, anyone who wants to be included in our Sunday School email list just needs to email me and ask to be added.
Tom+
+++++++++++++++++
Revelation 7:9-17. Nov 1: All Saints Day
After this I, John, looked, and there was a great multitude that no one could count, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, robed in white, with palm branches in their hands. They cried out in a loud voice, saying,
"Salvation belongs to our God who is seated on the throne, and to the Lamb!" And all the angels stood around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, singing,
"Amen! Blessing and glory and wisdom
and thanksgiving and honor
and power and might
be to our God forever and ever! Amen."
Then one of the elders addressed me, saying, "Who are these, robed in white, and where have they come from?" I said to him, "Sir, you are the one that knows."
Then he said to me, "These are they who have come out of the great ordeal; they have washed their robes and made them white in the blood of the Lamb.
For this reason they are before the throne of God, and worship him day and night within his temple, and the one who is seated on the throne will shelter them.
They will hunger no more, and thirst no more; the sun will not strike them,
nor any scorching heat; for the Lamb at the center of the throne will be their shepherd, and he will guide them to springs of the water of life, and God will wipe away every tear from their eyes”.
THE BOOK OF REVELATION
The Apocalypse, or Revelation to John, the last book of the Bible, is one of the most difficult to understand because it abounds in unfamiliar and extravagant symbolism, which at best appears unusual to the modern reader. Symbolic language, however, is one of the chief characteristics of apocalyptic literature, of which this book is an outstanding example. Such literature enjoyed wide popularity in both Jewish and Christian circles from ca. 200 B.C. to A.D. 200.
This book contains an account of visions in symbolic and allegorical language borrowed extensively from the Old Testament, especially Ezekiel, Zechariah, and Daniel. Whether or not these visions were real experiences of the author or simply literary conventions employed by him is an open question.
This much, however, is certain: symbolic descriptions are not to be taken as literal descriptions, nor is the symbolism meant to be pictured realistically. One would find it difficult and repulsive to visualize a lamb with seven horns and seven eyes; yet Jesus Christ is described in precisely such words (Rev 5:6). The author used these images to suggest Christ’s universal (seven) power (horns) and knowledge (eyes). A significant feature of apocalyptic writing is the use of symbolic colors, metals, garments (Rev 1:13–16; 3:18; 4:4; 6:1–8; 17:4; 19:8), and numbers (four signifies the world, six imperfection, seven totality or perfection, twelve Israel’s tribes or the apostles, one thousand immensity). Finally the vindictive language in the book (Rev 6:9–10; 18:1–19:4) is also to be understood symbolically and not literally. The cries for vengeance on the lips of Christian martyrs that sound so harsh are in fact literary devices the author employed to evoke in the reader and hearer a feeling of horror for apostasy and rebellion that will be severely punished by God.
The lurid descriptions of the punishment of Jezebel (Rev 2:22) and of the destruction of the great harlot, Babylon (Rev 16:9–19:2), are likewise literary devices. The metaphor of Babylon as harlot would be wrongly construed if interpreted literally. On the other hand, the stylized figure of the woman clothed with the sun (Rev 12:1–6), depicting the New Israel, may seem to be a negative stereotype. It is necessary to look beyond the literal meaning to see that these images mean to convey a sense of God’s wrath at sin in the former case and trust in God’s providential care over the church in the latter.
The Book of Revelation cannot be adequately understood except against the historical background that occasioned its writing. Like Daniel and other apocalypses, it was composed as resistance literature to meet a crisis. The book itself suggests that the crisis was ruthless persecution of the early church by the Roman authorities; the harlot Babylon symbolizes pagan Rome, the city on seven hills (Rev 17:9). The book is, then, an exhortation and admonition to Christians of the first century to stand firm in the faith and to avoid compromise with paganism, despite the threat of adversity and martyrdom; they are to await patiently the fulfillment of God’s mighty promises. The triumph of God in the world of men and women remains a mystery, to be accepted in faith and longed for in hope. It is a triumph that unfolded in the history of Jesus of Nazareth and continues to unfold in the history of the individual Christian who follows the way of the cross, even, if necessary, to a martyr’s death.
Though the perspective is eschatological—ultimate salvation and victory are said to take place at the end of the present age when Christ will come in glory at the parousia—the book presents the decisive struggle of Christ and his followers against Satan and his cohorts as already over. Christ’s overwhelming defeat of the kingdom of Satan ushered in the everlasting reign of God (Rev 11:15; 12:10). Even the forces of evil unwittingly carry out the divine plan (Rev 17:17), for God is the sovereign Lord of history.
The Book of Revelation had its origin in a time of crisis, but it remains valid and meaningful for Christians of all time. In the face of apparently insuperable evil, either from within or from without, all Christians are called to trust in Jesus’ promise, “Behold, I am with you always, until the end of the age” (Mt 28:20). Those who remain steadfast in their faith and confidence in the risen Lord need have no fear. Suffering, persecution, even death by martyrdom, though remaining impenetrable mysteries of evil, do not comprise an absurd dead end. No matter what adversity or sacrifice Christians may endure, they will in the end triumph over Satan and his forces because of their fidelity to Christ the victor. This is the enduring message of the book; it is a message of hope and consolation and challenge for all who dare to believe.
The author of the book calls himself John (Rev 1:1, 4, 9; 22:8), who because of his Christian faith has been exiled to the rocky island of Patmos, a Roman penal colony.
Although he never claims to be John the apostle, whose name is attached to the fourth gospel, he was so identified by several of the early church Fathers, including Justin, Irenaeus, Clement of Alexandria, Tertullian, Cyprian, and Hippolytus. This identification, however, was denied by other Fathers, including Denis of Alexandria, Eusebius of Caesarea, Cyril of Jerusalem, Gregory Nazianzen, and John Chrysostom. Indeed, vocabulary, grammar, and style make it doubtful that the book could have been put into its present form by the same person(s) responsible for the fourth gospel. Nevertheless, there are definite linguistic and theological affinities between the two books. The tone of the letters to the seven churches (Rev 1:4–3:22) is indicative of the great authority the author enjoyed over the Christian communities in Asia. It is possible, therefore, that he was a disciple of John the apostle, who is traditionally associated with that part of the world. The date of the book in its present form is probably near the end of the reign of Domitian (A.D. 81–96), a fierce persecutor of the Christians.
The principal divisions of the Book of Revelation are:
- Prologue (1:1–3)
- Letters to the Churches of Asia (1:4–3:22)
- God and the Lamb in Heaven (4:1–5:14)
- The Seven Seals, Trumpets, and Plagues, with Interludes (6:1–16:21)
- The Punishment of Babylon and the Destruction of Pagan Nations (17:1–20:15)
- The New Creation (21:1–22:5)
- Epilogue (22:6–21)
SOURCE: https://bible.usccb.org/bible/revelation/0
Good morning, SS Friends!
REVELATION is this morning’s topic!
Introduction
Doxology
Vision of Christ among 7 lampstands
Letters to 7 churches. Ephesus. Smyrna. Pergamum. Thyatira. Sardis.
Philadelphia. Laodicea
Throne in heaven, worship
Scroll and the Lamb (only the Lamb is worthy to break the seals)
7 seals
Cataclysm. Cataclysm. Cataclysm. Cataclysm. Cataclysm Souls of martyrs.
Cataclysm. 144,000. White robes.
7th seal: silence. Golden censer.
7 angels with 7 trumpets
Cataclysm. Cataclysm. Cataclysm. Cataclysm. Cataclysm. Cataclysm.
Angel with the little scroll. John eats it.
Two witnesses.
7th Trumpet
Pregnant Woman and the Dragon
Michael defeats the dragon
Dragon fights on earth
Beast of the Sea
Beast of the Earth
Lamb snd the 144,000
The three angels
Son of Man and sickle to harvest the earth and trample winepress
7 angels with 7 plagues
7 angels with 7 bowls of God’s wrath
Babylon, the great whore, and the beast
Fall of Babylon (Rome, Roman Empire, Caesar)
3Xhallelujah in heaven over Babylon’s fall
Rider on white horse defeats the Beast
The thousand years
Satan in the fire for a thousand years
Judgment of the dead, the book of life
New Heaven and New Earth
The New Jerusalem: Bride of the Lamb
Eden restored. The river of life.
Invitation, warning, promise. I am coming soon.
Revelation is a book offering Hope to folks who are being mistreated (and fiery eternal damnation to their enemies). So you can see the three parts, I've colored the above in black (introduction) red (the adventure) and blue (victorious ending). Revelation ( there's no “S”, it is NOT "RevelationS") is a literary type called apocalypse or apocalyptic, meaning it’s about the anticipated end of Time and the world and associated upheaval. We have several apocalypses from about the same time as Revelation, plus bits of OT, Daniel, Ezekiel, Zechariah. Rev itself lifts images from them. I have read at least one scholar who believes, and defends somewhat credibly, that Rev was originally an OT Jewish apocalypse that one “John” modified to make it Christian.
For many reasons, including the cruel and vengeful Christ and God it portrays, there was great resistance to including it in the NT canon of scripture. It claims to have been written by someone named John (not an apostle) while exiled to Patmos (see map page 3 above); maybe about 95 AD. John may have had a relationship with the seven churches, IDK, maybe like Paul’s relationship three and four decades earlier with the churches he founded and loved? We don’t know, but Revelation John seems to know those seven churches and their strengths and weaknesses.
Revelation is an “occasional” document, I.e., written in response to an issue, perhaps persecution of Christians, either by the Roman Empire under Domitian, or persecution by local officials and populations. The writer uses numerology, at least in part to shield and protect his message from the outsiders, enemies, he is writing against.
In the letter, John is called into heaven (or has visions of that), and is shown what’s about to happen imminently. (Similar to Paul’s apocalyptic sense and message, but a lot scarier and more detailed). In a nutshell, horrible things are about to happen worldwide; the good guys (Jesus Christ & company) will win; and only those on His side will be included in the victory.
For John’s audience (listeners, readers) there are three categories of people: those who are persecuting Christians, those being persecuted who remain faithful to Christ throughout the persecution; and those who fall away and abandon Christ because of the persecution. The document is a message of Hope, with encouragement and good news for loyalists; but also is a warning to frighten anyone who is tempted to fall away from Christ. The persecutors will end up in the lake of fire. Those who abandon Christ will end up in the lake of fire. Those who remain faithful to Christ will share in the glorious victory of the new kingdom of God. Generally speaking, the victory resembles Paul’s idea of the imminent new kingdom of God on earth, with all the bad people eliminated at the judgment.
The book Revelation has been used fearfully and fearsomely by literalist inerrantist Christians and others for the past two thousand years. But it is actually and simply a product of its time. It was John’s scary prophecy for his time in history, a promise of salvation for only those who remain faithful to Christ. Fascinating, it employs vividly horrific imagery.
Again, Revelation is not something to find ourselves in today or to view as the earth’s future, as has been frightfully done in every Christian generation for the past 2000 years. My view: enjoy the story (Rev is one of my three favorite Bible books (Genesis, Mark, Revelation); but get a grip: buy a telescope and gaze out into the universe, for chrissakes! Earth is not the center of things as John and the rest of the flat-earthers of ancient times believed. Nor are We divisive, squabbling, fighting, hating humans the center of things as we seem to think! The stars are not going to fall, and we know our God, Father, Son & Holy Spirit as good guys, a God of love and mercy; not the violent, bloodthirsty, vengeful, nightmare Deity of Revelation!
Tom+
Art pinched online
Light scholarship article “REVELATION” lifted from USConference of Catholic Bishops website