Category: Revelation - Wittenberg Door Campus Ministry

The Prophet Keeps Looking to God

2/28/2019

Thursdays are for the New Testament
2/28/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
A. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
e. “Interlude: Prophecy and Witness (10:1-11:13)” pp. 390-437.
i. “John and the Little Scroll (10:1-11)” pp. 392-407.

Osborne observes that in this interlude John is included in the narrative, which also serves to reinforce the idea of a prophetic calling and mission (Osborne 2002, 390). The focus of activity shifts to those who believe Christ, setting the stage for future chapters which speak of troubles coming upon Christians (Osborne 2002, 391).

In Revelation 10:1, a mighty angel is present with an open scroll. Osborne explores theories which compare the angel to Christ or to one of the heavenly angels before he concludes that we are unable to identify the angel (Osborne 2002, 393). The angel is described as having significant signs of authority, almost divine in their nature (Osborne 2002, 394). The scroll in his hand may or may not be the one which we first saw sealed in chapter six. At the angel’s shout, the thunder responds, which Osborne sees as yet another sign of God’s sovereign control over all (Osborne 2002, 396). When Osborne considers the possible significance of the thunder, he concludes that, for whatever reason, the meaning is sealed up and is not to be revealed just now (Osborne 2002, 397).

Again, in Revelation 10:5-7, Osborne finds an emphasis on God’s sovereignty. God promises that there will be a limitation to the period of trouble (Osborne 2002, 398). The end of history will follow on the heels of the time of tribulation. God himself will bring it to pass in his own timing (Osborne 2002, 399). Osborne sees this as a clear statement that the literal end of history is coming and that nothing will stop it (Osborne 2002, 400).

Revelation 10:8-11 serves as a renewal of John’s commission as a prophet. Osborne notes the parallel of John and Ezekiel receiving a scroll and eating it (Osborne 2002, 402). The scroll is open, which means its message is available. John is not to write, but to speak. The writing is already done in the scroll John receives. John obeys immediately, taking in the scroll. Osborne cross references Psalm 119:103, Psalm 19:10, Proverbs 24:13-14, and Jeremiah 15:16, in which God’s prophet internalizes God’s word (Osborne 2002, 403). In his mouth it is sweet, but bitter in his stomach, possibly because of being a message of judgment or speaking of the persecution which will come Osborne acknowledges the bitterness as related to future suffering (Osborne 2002, 404). John is told to prophesy again, to many nations.

The Most Frightening Cavalry Force You Hope Never to See

2/21/2019

Thursdays are for the New Testament
2/21/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
F. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
d. “Sixth Trumpet (9:12-21)” pp. 376-389.

The second portion of Revelation 9 focuses on the sixth trumpet, which releases four angels to kill a third of humanity (Osborne 2002, 377). Osborne observes that the statements of “woe” introduce material which follows, so this passage is introduced with verse 12. A singular voice comes from the presence of God, indicating to Osborne that it is not God’s own voice but probably that of the angel who brings the prayers to God (Osborne 2002, 378). An order to sound the trumpet is issued, the trumpet is blown, and four angels are released. Osborne identifies these as the four angels of Revelation 7:1 who were holding back the “winds of destruction.” Because they are bound and seem related to a force of horsemen bent on destruction, Osborne takes them to be some sort of demonic spiritual beings (Osborne 2002, 379). The figure of invading cavalry was very familiar in antiquity. The invaders were known and feared. Here, John adds, they were appointed by God. Osborne notes that divine sovereignty in these acts of judgment is very clear. He unveils his eschatological acts at the precise time and in the exact manner he has ordained (Osborne 2002, 380). The death toll from this act of judgment is a third of the population, increased from the fourth part associated with the seals. “This is a warning to ‘the rest of humankind not killed by these plagues’ that they must get right with God or else” (Osborne 2002, 380). Osborne reminds us that the plague is restricted to “those who hve rejected God” (Osborne 2002, 380).

The plague of the sixth trumpet is inflicted by horsemen, which Osborne reads to be a transfigured manifestation of the four angels called forth (Osborne 2002, 381). The text calls them two myriads of myriads in number. Osborne attempts to defend the number as a literal 200 million. He does point out that it would be an unheard of and utterly overwhelming force. The locust swarm from earlier in chapter nine and the cavalry from this passage are similar in that they are abnormal in appearance and strike harm with their tails (Osborne 2002, 382). The bright armor of both the horse and rider is reminiscent of Parthian cavalry. Osborne notes the fearful mouths of the horses like lions’ mouths (Osborne 2002, 383). To make matters worse, the horses seem to breathe fire, a common sign of judgment and destruction. While some commentators have tried to identify the horses and their influences with pieces of modern military technology Osborne prefers to keep the vision accessible in terms which would have made sense to the original audience. This was conventional attack, slaughter, and fire, but on an unprecedented scale (Osborne 2002, 384). Osborne further notes that the presence of snakes in the tails of the horses would be uniformly understood as a sign of demonic presence.

Revelation 9:20-21 point out very clearly that even after the death of a third of humanity, killed because of their rejection of God, the rest of humanity refuses to repent. They hold to their idolatry (Osborne 2002, 385). Osborne provides numerous passages from Scripture where idolatry is equated with marital unfaithfulness and with demon worship (Osborne 2002, 386). This was a rampant practice in pre-Christian antiquity. The text lists a number of practices which were to be abandoned as part of turning to God.

Like Locusts, But Worse

2/14/2019

Thursdays are for the New Testament
2/14/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
F. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
c. “Fifth Trumpet/First Woe (8:13-9:11)” pp. 358-375.

Revelation’s “trumpet judgments” continue in 8:13. Osborne notes that the first four judgments were directed against the earth but the remaining three are focused on people who reject God. Some confusion exists because the trumpets are no longer the focus but each judgment is introduced by a prophecy of “woe” (Osborne 2002, 358).

In Revelation 8:13, an eagle shouts out a message of woe. Then, immediately afterward, an angel sounds a trumpet and there is a star which falls and opens a locked abyss, from which pours smoke and some locust-like creatures which harm people for five months (Osborne 2002, 359). The bird, an eagle or vulture, proclaims “woe” three times, which Osborne interprets as the opposite to the threefold “holy” in Revelation 4:8 (Osborne 2002, 360). The message is clearly that of sorrow because of God’s judgment.

The work of the locust-like creatures, Osborne notes, is just as harmful to their allies as to their opponents. At the same time, God is in control of the entire scene (Osborne 2002, 361). The cretures are released by a “star,” which Osborne recalls is a term sometimes used to denote an angel. While some have argued that this is an evil, fallen angel, Osborne thinks not, as no other fallen angel is used in Revelation to do God’s will (Osborne 2002, 362). The angel, having received the key to the prison, releases a plague of locusts. This is done at God’s command, bringing darkness due to a dense cloud of smoke (Osborne 2002, 363). From the cloud comes a plague of locusts, a common image of God’s judgment in the Old Testament. Osborne describes several plagues of locusts, including those in modern times (Osborne 2002, 364). These locusts were given power to bring judgment. Osborne notes that apart from God’s permission, nothing happens, but that he here “simply allows their will to express itself” (Osborne 2002, 365). It is clear from the description that these are not normal locusts, but demonic attackers. They do not harm vegetation, which has already been damaged, but rather they attack people who have not repented at God’s call (Osborne 2002, 366). Despite the focus of the attack, the locusts are not to kill their victims but to torment them for five months. Osborne notes that this is a long time, as locust plagues typically last a few days (Osborne 2002, 367). However, it is not an endless assault, possibly allowing for repentance rather than leading necessarily to endless torment of God’s final judgment. As a result of the scorpions, some would beg for death, which ,as Osborne observes, is not really the proper responsibility of humans, whose days are numbered by God (Osborne 2002, 368).

The locusts are certainly described as unusual creatures. The imagery is that of a locust, a scorpion, and an army, all of which are used as illustrations of God’s judgment in various passages of the Old Testament. Osborne particularly notes the army imagery is reminiscent of the Roman army (Osborne 2002, 369). The elements of the locusts’ appearance have been interpreted so as to describe certain people groups or pieces of military technology, but Osborne finds this unnecessarily complicated. For instance, crowns indicate victory. Human faces on locusts indicate taking authority which goes against nature (Osborne 2002, 370). The sight and sound described would be utterly terrifying, as the people would be confronted with signs that any reasonable persn would associate with impending defeat (Osborne 2002, 372).

Unlike regular locusts, which, in Proverbs 30, “have no king” (v. 27), these have a ruler, “the angel of the abyss” (Osborne 2002, 373). Osborne suggests this is a servant of Satan who was held captive in the abyss. This individual is called “the destroyer,” though many English versions leave the term untranslated. Osborne considers the fact that the description of the leader may be a reference to a political and military enemy, such as possibly Domitian, but that the reference is cryptic and cannot be specifically applied to one human with crtainty (Osborne 2002, 374).

Four Judgments Focused on the Earth

2/7/2019

Thursdays are for the New Testament
2/7/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.
F. God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.
3. Seven Trumpets (8:2-11:19) pp. 339-450.
b. “First Four Trumpets (8:7-12)” pp. 349-357.

Osborne draws the reader’s attention again to the opening of the seventh seal of the scroll, found in Revelation 8:1. There, an angel casts judgment on the earth. Osborne sees the judgment from the trumpets as part of this motion, as they are thrown from God’s throne room to the earthly realm (Osborne 2002, 349). The first four trumpets signal judgments upon the earth itself.

The first judgment consists of “hail and fire mixed with blood” (8:7). This is reminiscent of the seventh plague in Egypt, found in Exodus 9:13-35). Revelation is the only place in the New Testament where hail is mentioned, and here it goes beyond the Old Testament motifs because of the fire and blood (Osborne 2002, 350). Osborne thinks the “blood” may well be related to rain carrying reddish volcanic debris to earth. Yet the description is certainly of a very severe event. Here it is a terrible situation in which there is also fire which brings such widespread destruction we could not even imagine it (Osborne 2002, 351). Not only a thrid of the trees, but all the grass is burned.

The second trumpet, in 8:8-9, is a parallel to the first of the Egyptian plagues. A third of marine life is destroyed by something like a burning mountain (Osborne 2002, 352). Again, Osborne finds parallels in various pieces of apocalyptic writing but nothing to this extent. The burning, as in the first trumpet, seems related to the angel with a censer in 8:1 (Osborne 2002, 353).

Revelation 8:10-11 describes another plague on water. Osborne notes that this one is also similar to the first of the plagues on Egypt. Fire is again a central feature, related to the work of the angel with the censer, as a burning and shining star falls, contaminating a third of the fresh water of the earth (Osborne 2002, 354). This results in the death of many, again, from a disaster on a scale we can hardly imagin.

The fourth trumpet, in Revelation 8:12, is a replication of the ninth of the plagues on Egypt. Here there is darkness as God strikes the lights in the sky (Osborne 2002, 355). Again, the plague affects “only one-third of the day and night” (Osborne 2002, 356). It is not a dimming of everything but an actual darkness for a third of the day and a third of the night. Osborne continues to emphasize that this plague is evidence of God’s ability to control all things precisely. This is the end of the trumpet judgments which impact the earth specifically.

A Warning - Prepare for Judgment

1/31/2019

Thursdays are for the New Testament
1/31/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.

God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.

3. “Seven Trumpets (8:2-11:19) pp. 339-450.

Osborne observes that the three groups of judgments; seals, trumpets, and bowls, appear superficially similar, the seals are preliminary while the trumpets and bowls are more clearly related to one another. The trumpets have a special relationship to judgments on idolatry (Osborne 2002, 339). There are significant parallels between the trumpets and the plagues of Egypt from Exodus. Osborne notes an intensification of the judgments by steps from Exodus to the trumpets to the bowls (Osborne 2002, 340).

“Introduction to Trumpet Judgments (8:2-6)” pp. 341-348.

Revelation 8:2-6 serves as an introduction in which a chiasm is found. In verse 2 the angels are given trumpets, while in verse 6 they prepare to sound the trumpets. In verses 3-4 an angel is present with a golden censer, and in verse 5, the prayers (incense) gain a response (Osborne 2002, 341). When in verse two the seven angels are given trumpets, Osborne considers who these angels might be. He concludes they are standing before God’s throne so may well be ruling angels identified in the traditions from Tobit 12 and 1 Enoch 20 (Osborne 2002, 342). The use of the trumpets turns the angels into divine heralds. An additional angel appears, who is to bring prayers before God. He has a priestly function. While some take this to be the Christ, Osborne notes that in other places angels do function as priests (Osborne 2002, 343). The incense used in worship was of a very particular formula and used only to accompany prayers (Osborne 2002, 344). This is the usage in Revelation 8. The imagery here is that the prayers rise before God along with the smoke of the incense. Osborne considers these prayers to “most likely refer specifically to the imprecatory prayers for vengeance and justice in Rev. 6:9-11” (Osborne 2002, 345).

In Revelation 8:5, God hears the prayers of the saints and responds (Osborne 2002, 346). The angel takes the censer and fills it with fire, which will now be used to execute God’s judgment in response to the prayers of his people. The angel throws fire upon the earth, with thunder and lightning (Osborne 2002, 347). The angels with the trumpets prepare to sound them, one at a time, each bringing a different judgment from God (Osborne 2002, 348).

A Brief Silence

1/24/2019

Thursdays are for the New Testament
1/24/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.

God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.

2. “Opening the Seals (6:1-8:1)” pp. 269-338.
c. “Seventh Seal (8:1)” pp. 336-338.

Though it creates an oddly small portion of a text for commentary, Osborne separates Revelation 8:1 from the text before and after. The seventh seal is separated from the sixth by an interlude, which Osborne explains, is “to show how the seventh judgment in each series is intimately related to the plague judgments that follow. With the opening of the seventh seal, the scroll (5:1-8a) is now open, and the events that inaugurate eternity are ready to begin” (Osborne 2002, 336).

The surprising element of Revelation 8:1 is that the seal is opened and there is a period of silence. Osborne notes eight different explanations which have been made by commentators, including a time for reflection or expectation of future action, a recognition of the silence of creation, or a liturgical pause. The entire meaning of the dramatic pause is not spelled out, and, of course, the implications are not all mutually exclusive (Osborne 2002, 337). Osborne notes the strong connection between what comes before (the other six seals) and what follows (8:2-5) as another indicator that the internal structure of Revelation is very complex.

Interlude with a Multitude of Witnesses

1/17/2019

Thursdays are for the New Testament
1/17/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.

God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.

2. “Opening the Seals (6:1-8:1)” pp. 269-338.
b. “First Interlude: Saints on Earth and in Heaven (7:1-17)” pp. 301-335

Osborne notes that there are several “interlude” passages in Revelation where the action comes to a halt for a while This one is closely tied to the judgment which it follows. It provides additional information about the situation and stresses God’s sovereign control over all (Osborne 2002, 301). It is often a matter of confusion that the saints in this passage are protected and are also killed. “The saints are protected from the wrath of God but are not protected from the wrath of the beast. They will not suffer from the seals, trumpets, and bowls but will suffer from the persecution of the earth-dwellers” (Osborne 2002, 302). The people of God are safe in God’s hands regardless of what else happens to them.

There is a natural division in Revelation 7 between people “sealed on earth” (7:1-8) and those “worshiping in heaven” (7:9-17). Osborne reviews a handful of different interpretations of the possible identities before concluding that those at the start of the chapter are a subset of those at the end, and that specific identities are unknown (Osborne 2002, 303).

The passage begins with angels holding back winds to prevent destruction. Osborne notes that the recurring pattern of sevens in Revelation is regularly made of a four and a three, leaving the group of four as an important number. In this case, the interaction with wind can indicate winds of judgment or of deliverance (Osborne 2002, 305). Some suggest that the winds here referred to are the destructive force of the horsemen found earlier. “Another” angel gives commands and bears God’s seal of authority. His rising in the east may indicate the place where God blesses people, or it may simply refer to a direction (Osborne 2002, 307). The people of God are to be sealed with God’s own seal, an act usually indicating possession and a guarantee of integrity (Osborne 2002, 309). Osborne also notes the seal essentially identified God’s people as part of his family, according to Roman custom. The mark on the forehead is a reference to Ezekiel 9:1-2, where those people who are grieved about sin are sealed to be protected (Osborne 2002, 310).

In Revelation 7:4-8 the number of those sealed is detailed at 144,000. Osborne notes that the number (12x12x1000) indicates completeness (Osborne 2002, 310). The passage can be read to indicate Jewish martyrs or people from many nations, as reflected in the later parts of the chapter. Some have also taken it as an entirely literal number (Osborne 2002, 311). Osborne observes at length how the New Testament frequently refers to the twelve tribes of Israel as a foreshadowing of the Christians and their twelve apostles, so this could be a reference to the totality of God’s people (Osborne 2002, 312). The ordering of the list of tribes has sparked discussion. Osborne finds that the order is varied in different places in Scripture. He does not take this list to have a particularly strong significance in its order (Osborne 2002, 314).

Revelation 7:9-17 shifts the scene to the area around the throne. Osborne considers that in the chronology of the narrative, 7:9-17 immediately follows 6:9-11, and that 7:1-8 was a flashback (Osborne 2002, 317). This great multitude, which cannot be numbered, has come out of tribulation, though not necessarily by martyrdom (Osborne 2002, 318). They wear white robes which presumably were given to them by God, as were the martyrs of 6:11 (Osborne 2002, 319). They have palm branches, as a sign of victory. Rather than calling for deliverance, these people call out that deliverance is from the Lord (Osborne 2002, 320). This group, with all the angels, falls on their faces before the throne in worship, singing a sevenfold hymn of praise (Osborne 2002, 321). The praises include all but one of the praise items from 5:12, replacing “wealth” with “thanksgiving” (Osborne 2002, 321).

In Revelation 7:13-17 the reader is led to question the identity of this multitude. One of the “elders” asks John his own unasked question. Who are they? John turns the question back to the elder (Osborne 2002, 323). They have come from great persecution. Osborne considers whether this is a particular period ushering in the end of the world. He does think with the use of the article it refers to the conflict described in chapter 12, where the church is victorious through the work of Christ (Osborne 2002, 325). In this triumph of Christ the saints have their robes washed white by the sacrificial blood of Christ (Osborne 2002, 326). Verses 15-17 are a hymn of thanksgiving spoken by the elder, speaking of the results of perseverance and purity, bringing the saint into the presence of God, removing suffering, and finding that the Lamb’s actions are sufficient. In verse 15 the people have been placed before God’s throne to serve God in worship (Osborne 2002, 327). Not only is the worship in a divine temple on a very high mountain, Osborne observes that God himself spreads his tent over his people. They are completely brought into the presence and protection of God (Osborne 2002, 328).

Revelation 7:16-17 bring us to an expression of the restoration of perfection. Osborne ties it to the promises of Isaiah 49:10 that those returning from exile will find all their needs provided for (Osborne 2002, 329). The reason given for all this is the very counter-intuitive statement of 7:17, that the Lamb is the shepherd for his people. Osborne briefly explores the odd metaphorical statements about the Lamb of God, not only in Revelation but also elsewhere in Scripture (Osborne 2002, 331).

Six Seals on a Scroll

1/10/2019

Thursdays are for the New Testament
1/10/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.

God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.

“Opening the Seals (6:1-8:1)” pp. 269-338.

Osborne observes that the opening of the seals on the scroll, described in 6:1-8:1, may appear as the natural outcome of chapters 4-5, where the scroll is introduced. On the other hand, the central part of Revelation is structured around three events with highly symbolic items: seals, trumpets, and bowls. In other words, the structure of this portion of Revelation defies clear explanation (Osborne 2002, 269). Probably the most coherent way to understand them is tied to the fact that the seventh of each group ushers in the eschaton. They may, then, be parallel or gathered t ogether logically in some other manner. The themes, especially in the narrative of the seals, follow “the same pattern of judgment preceding the parousia that is seen in the eschatological discourse of Mark 13 and parallels” (Osborne 2002, 270). Yet Osborne is uncertain that actual literary dependence can be shown here. Osborne does find in the judgments that they are from God, as He responds to prayers for justice and as He shows His sovereign power. He never commands evil but simply allows the world to go its own way. Humans refuse to repent though God gives opportunity and calls them to repent. Meanwhile, the world is being dismantled at God’s hand (Osborne 2002, 271).

2. a. “First Six Seals (6:1-17)” pp. 272-300.

Osborne takes the reader to Revelation 6:1, where the process of opening the seals on God’s scroll will begin, under the care of the Lamb of God (Osborne 2002, 272). The first four seals allow humanity to spiral out of control, then the final three find saints calling to God for rescue.

In Revelation 6:1-8 there are four horsemen called out in turn, one wthe thre breaking of each of the first four seals of the scroll. Osborne ties this to the image of four chariots found in Zechariah 1:7-11 and 6:1-8 (Osborne 2002, 274). The horsemen progress through captivity, violence, famine, and finally death, which Osborne sees as a natural human progression. All come forth at a command from a living creature near God’s throne. In each case, the experience is very sensory, with seeing and hearing represented (Osborne 2002, 275).

The first horse, a while one, is ridden by someone who bears at least a slight resemblance to Christ. While some have suggested this as a Christ figure, Osborne thinks the antichrist fits the context better due to several elements in which he differs from other pictures of the Christ (Osborne 2002, 276). The rider is given a bow and rides out to conquer. Osborne notes his similarity to a Parthian warrior, the only military force the Romans generally feared (Osborne 2002, 277). In any case, he has a very human power to wage war and take people captive.

The second horseman, on a red horse, likely symbolizes bloody destruction. The horseman inflicts slaughter and bloodshed. Osborne notes again this is a perfectly normal activity among sinful humans and that the world is simply taking its natural course (Osborne 2002, 278).

The third horseman of Revelation 6 is on a black horse, “signifying the sorrow and mourning caused by the famine and suffering that follow war” (Osborne 2002, 279). The symbolism in verses 5-6 is closely related to famine and food rationing. Osborne notes that the prices mentioned for the food are extortionate, possibly ten to twelve times any reasonable price (Osborne 2002, 280). The rather cryptic comment about oil and wine may be related to a time during which Domitian advocated destruction of vineyards and olive trees so as to boost grain production (Osborne 2002, 281).

Revelation 6:7-8 brings out a “pale” horse. The adjective can refer to green a in grass, but here Osborne considers it to refer to a pale and sickly color, such as that of a corpse (Osborne 2002, 282). Here the rider is named “Death” and he has Hades following him. The suggestion is that this would be death caused by the plagues which follow warfare. Here we also have a death toll of sorts, with a fourth of the earth influenced by the combination of the four riders. Osborne again emphasizes that the judgments flow from the sinful world continuing in its sins. The center of the drama is the terror of a real collapse of the world.

The fifth seal in Revelation 6 is opened in verses 9-11. Here, the saints of God who have died for their faith, possibly in the opening of the first four seals, are given white robes (Osborne 2002, 281). The scene shifts from the earth, where the horsmen were, back to heaven, described as a temple. The vision is of “souls,” usually a term indicating whole people, under the altar, the place of sacrifice. Osborne notes that it is not clear whether the altar depicted here is the one of burnt offerings or the altar of incense (Osborne 2002, 285). Both may have applicability to this event. The saints in the vision had been killed in the manner of a sacrifice on account of their testimony about Jesus. They are crying out to God for justice, a prayer which some would find vindictive. Osborne finds it to be a reasonable plea, as their desire is that God would execute justice (Osborne 2002, 286). In response to the prayers, the saints are given white robes, symbolizing purity and salvation (Osborne 2002, 288). They are called to be patient, knowing that God will take care of all in his own time (Osborne 2002, 289). Osborne notes that Chrsitian martyrdom in the first century probably accounted for several hundreds, not thousands. Each is important to God, but he has not chosen to end the process (Osborne 2002, 290).

In Revelation 6, the breaking of the sixth seal, in verses 12-14, results in a cosmic shaking. Osborne considers here that the visions in Revelation act in a concentric manner, with the seals and the later trumpets and bowls recounting similar events which all come togther at the end of the sequence (Osborne 2002, 291).

When the sixth seal is broken there is a great storm also involving a shaking or an earthquake. This is a common element of apocalyptic writing. Here, along with earthly phenomena, the sun, moon, and stars are obscured, and many stars fall to the earth, a terrible catastrophe which signals divine judgment (Osborne 2002, 292). Finally, the mountains and islands, always important in the native religions, are removed (Osborne 2002, 293).

These cosmic signs result in a great terror among people who dwell on earth, recorded in Revelation 6:15-17 (Osborne 2002, 294). God’s judgment has come, which is utterly terrifying. Osborne compares a list of people groups in 6:15 to another in 19:18 and suggests they are the same people, those who have abused and plundered God’s people (Osborne 2002, 294). Those who have opposed God will rise up together against him and together will be defeated. Again, as in the breaking of the earlier seals, much of the destruction is a natural result of actions. For instance, in terror, people hide in caves in the mountains which are destroyed (Osborne 2002, 295). The irony is that death brings the people face to face with the God they were fleeing. Osborne notes an even greater irony as the people are terrified by two judges, the Father and the Lamb. This is especially odd, not only because a lamb is normally considered gentle, but also because a lamb was a typical sacrifice for sin. But here the lamb of God is full of deadly wrath (Osborne 2002, 296). Osborne, with others, observes that God’s love is poured out on those who accept and honor His promises. The wrath of God is nothing more than a corresponding rejection of those who reject God (Osborne 2002, 297).

With this the chapter ends. Six of the seven seals have been opened. We build anticipation as we wonder what the seventh seal will bring.

Who Is Worthy to Open the Scroll?

1/3/2019

Thursdays are for the New Testament
1/3/19

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.

God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.

Throne Room Vision - God and the Lamb in Heaven (4:1-5:14)” pp. 220-268.

b. “Christ the Lamb, Worthy to open the Seals (5:1-14)” pp. 245-268.

Revelation chapter five continues the throne room scene begun in chapter four. Osborne emphasizes that “worship throughout the Bible is completely monotheistic, intended to separate God from his creatures (the worship of whom constitutes idolatry)” (Osborne 2002, 245). But here the worship of God on the throne leads to worship of the Lamb. This makes it very clear that God and the Lamb are one.

Osborne finds the chapter divided into four portions, each introduced with, “and I saw” (5:1, 2, 6, 11). In the first portion, God on his throne has a scroll. In other prophetic writings, when a scroll is found on God’s hand, it has words of sorrow. Osborne assumes the same here (Osborne 2002, 247). Sealed scrolls, written on both sides, like this one, were normally private documents, secrets not to be disclosed (Osborne 2002, 248). Osborne considers the documents which could be understood here, coming to a conclusion that, consistent with some other apocalypses, the scroll is a summary of God’s plan to redeem his people and care for them in the future (Osborne 2002, 249). Osborne notes that some consider this scroll to be the same one mentioned in chapter 10 and that the events described beginning at chapter six are related only to opening the seals, rather than to the contents of the scroll (Osborne 2002, 250).

Revelation 5:2-5 describes God seeking someone worthy to open the scroll. The search is called for by an angel, in a loud voice.Osborne notes that in the three places in Revelation where an angel calls out this way, it is always a matter of great importance (Osborne 2002, 250). The inquiry yields a predictable outcome. There is none in the created order worthy to open the scroll and examine it. This results in John’s weeping. He seems inconsolable because the future will not be revealed (Osborne 2002, 252).

Osborne observes that Revelation 5:5-6 draws together several important christological themes. God the Son is the lion of Judah, and the root of David, both Messianic promises which Osborne traces in brief (Osborne 2002, 253).

Verses 6-10, introduced with another “and I saw,” are central to Revelation chapter five. Osborne notes the mixed metaphor, as the author looks at the lion of Judah, only to see a “lamb standing as if slain” (Osborne 2002, 254). He finds it very significant that the vision’s transformation is from the powerful and deadly lion to the gentle lamb, the center of much sacrifice. This lamb is subsequently transformed into the conquering ram (Osborne 2002, 255). Osborne goes on to review some of the different biblical images of the role of a lamb. What is central here is the fact t hat the lamb has been slaughtered for sacrifice, pointing to the passover and to the suffering servant in Isaiah (Osborne 2002, 256). The transformaton of the lamb into a conquering ram reflects the military motif introduced by the “root of David.” As in other passages, Osborne notes the use of the number seven (horns and eyes) to indicate complete power and complete vision (Osborne 2002, 257).

In verse seven, as the Lamb takes the scroll, Osborne observes the position of authority shifting in the narrative (Osborne 2002, 257). The Lamb is now at the center of our attention. Those surrounding the throne prostrate themselves in worship, each holding a harp and a bowl of incense - awkward as Osborne notes, but corresponding to items held in vase paintings of worship to Apollo (Osborne 2002, 258). They sing a “new song,” which speaks of th worthiness, the saving work, and the good result for the followers of the Lamb (5:9-10) (Osborne 2002, 259). In the text the Lamb is worthy to open the scroll because of his death which purchased a people for God. The terminology used is both that of a sacrifice and a payment of ransom to God (Osborne 2002, 260). Osborne further observes that the people of God are explicitly drawn from every people group (Osborne 2002, 261).

Revelation 5:11-12 brings in an angelic choir. Osborne notes that it would seem to be part of the prececing passage except it is introduced by another of the transitional “and I saw” statement (Osborne 2002, 261). The great multitude, uncountable, surrounds the throne with a hymn of praise, this time a sevenfold acclamation, again pointing to the complete perfection of the Lamb (Osborne 2002, 262). He is the one who is perfectly powerful, wealthy, wise, and strong and who receives honor, glory, and praise.

Revelation 5:13-14 expands the atmosphere of worship, bringing in all the assembled beings (Osborne 2002, 264). All the themes have been introduced before, but are repeated here. Again, Osborne finds an emphasis on the unity of the Father and Son (Osborne 2002, 265). This scene draws the worship around the throne to a satisfactory conclusion, as the Lamb is ready to open the scroll.

Welcome to God's Throne Room

12/27/2018

Thursdays are for the New Testament
12/27/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
III. God in Majesty and Judgment (4:1-16:21) pp. 218-602.

God’s Sovereignty in Judgment (4:1-11:19) pp. 219-450.

Throne Room Vision - God and the Lamb in Heaven (4:1-5:14)” pp. 220-268.

Osborne finds a third introductory passage in Revelation beginning at 4:1. Here the central ideas of the book are introduced, setting up chapters 6-16 (Osborne 2002, 218). At the same time, he finds the material following naturally from the content of chapters 1-3. The cult of emperor worship had been significant in the letters to the churches. As we continue in Revelation, we see God as the true sovereign who is worthy to receive honor and to render judgment (Osborne 2002, 219). The conflict to come will be between the true God and the false trinity, found to oppose God.

Revelation chapters 4-5 present two scenes of God’s throne room (Osborne 2002, 220). Chapter 4 focuses on God’s sovereignty while chapter 5 focuses on worship to God the Son, depicted as the Lamb. Osborne observes that many commentators find here echoes of Jewish sacrifician practices being applied in the image of Christ as the Lamb of God at an early time. He does not see this as only a later development.

God on His Throne (4:1-11) pp. 222-244.

In Revelation 4:1 we find not only a scene chnge (“I looked”) but also the images of a door and the open heaven, two images Osborne finds important (Osborne 2002, 223). John is given access to see a reality which is not yet visible to all. Osborne notes that John seems unconcerned with the concept of multiple heavens or levels of heaven but is content to use the singular, pointing to the unique concept of the dwelling place of God (Osborne 2002, 224). The voice like a trumpet calls John to ascend into the heavenly place. This is not unexpected, as apocalyptic literature typically includes a tour of heaven. The tour introduces things which “must take place,” as Osborne says, affirming divine necessity (Osborne 2002, 225).

The concept of the throne of God is central to Revelation. As Osborne observes, this is the only place in the New Testament where God’s throne is described. The imagery of God’s majesty is consistent with Old Testament descriptions such as Isaiah 6:1-4 and Ezekiel 1:26-28 (Osborne 2002, 226). The splendor of God is clearly present, as God, whom John does not name, is sitting on the throne, described as a figure of light and the color of precious gems. Osborne describes each of the gems mentioned, also tracing biblical images of those gems as needed.

Sorrounding God’s throne are twenty-four lesser thrones, occupied by elders. Osborne notes the chiastic arrangement of this passage: the elders are seen, then the “living creatures,” then we have the song of the “living creatures,” then of the elders (Osborne 2002, 228). The identity of the twenty-four elders is unclear. Osborne concludes that the elders are described more as heavenly beings than as humans, such as the patriarchs and apostles. Likewise, the living creatures do not seem to have the same attributes as other earthly beings in Revelation (Osborne 2002, 229).

Coming from the throne in 4:5-6a are various astral phenomena, which Osborne finds related to both worship and God’s judgment. God “is the basis of both worship and judgment” (Osborne 2002, 230). The fires and torches, typical signs of authority, are more appropriate in the presence of God than in the cult of emperor worship. The image of the seven lights, seven spirits, and other instances of the number seven are likely indicators of God’s completeness. The splendor of God is further emphasized by the expanse like a sea of glass, which Osborne ties to the “expanse” in Genesis 1 and the “bronze sea” in 1 Kings 7 (Osborne 2002, 231).

We find further in Revelation 4:6-8 that there are four living beings around the throne. Their position is not altogether clear, but as they are drawn from Ezekiel chapter one, Osborne expects they are located in front, behind, and to the right and left of the throne (Osborne 2002, 233). With their many eyes, the beings are always watching over God’s creation. The church fathers took their appearance as man, lion, ox, and eagle to represent the four gospels. However, they were not certain which would represent which gospel. Some have suggested they represent times or seasons, judging from the zodiac signs, but this is also inadequate (Osborne 2002, 234). Osborne rejects these and several other possible models, finding too little cause to believe Revelation was using one model purposely. He does assert that the beings are strongly tied to the visions of Ezekiel 1 and Isaiah 6. They show all the signs of eing the living beings identified as seraphim elsewhere (Osborne 2002, 235).

Osborne finds the purpose of the throne room scene in Revelation 4 in the description of the worship, made in 4:8-11.The worship of the eternal God goes on constantly and will never end (Osborne 2002, 236). The hymns of praise are the constant response of those who have received God’s love. Here the Father and Son are honored for holiness, power, and eternity. The threefold proclamation of God’s holiness affirms his complete holiness (Osborne 2002, 237). God’s power and eternality are also proclaimed by those around his throne. Osborne emphasizes two elements of the worship in particular - the fact that God is seated on the t hrone and that he will last forever. These are both in sharp contrast to the imperial cult, where the emperor is not at all permanently enthroned (Osborne 2002, 239). Likewise, the falling down in worship before the king was well known in antiquity. Here, the elders, who are like kings with crowns, lay themselves before the throne of God. After all, Osborne observes, God is the center of all, creator of all, and sustainer of all, recognized as such in the song of those around the throne (Osborne 2002, 241).

Laodicea - Lukewarm Water

12/20/2018

Thursdays are for the New Testament
12/20/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
II. Churches Addressed (1:9-3:22) pp. 77-217.
B. Letters to the Seven Churches (2:1-3:22) pp. 104-217.
“7. Letter to Laodicea (3:14-22)” pp. 201-217.

Laodicea was located at a strategic site where major roads came together. The city gained in importance from its founding prior to 253 B.C. It became a Roman territory and continued to gain importance from 133 B.C. The city was well known for black wool products and medication which were compounded there (Osborne 2002, 201). Osborne notes the city had a lot of religious diversity which could lead to syncretism (Osborne 2002, 202).

The address identifies the Lord in forceful terms, which Osborne finds contrasting to the Laodiceans’ lukewarm attitude (Osborne 2002, 203). Jesus is the one who is faithful and true. He is also presented as creator of all. Osborne notes that Laodicea and Colosse had a close relationship. The Gnosticism which developed in Colosse dnied Jesus’ role as creator. Osborne considers that this could be the case in Laodicea as well (Osborne 2002, 205).

After the greeting, the letters to the churches normally state a strength. However, the letter to Laodicea jumps directly to the critique. The church is lukewarm, which may well be the best thing to say about them (Osborne 2002, 205). Osborne notes that Laodicea had no water source of its own. To the north were some hot springs, to the east some very pure cold springs. In contrast, Laodicea was lacking in healing power. Rather, like the partly cooled mineral-laden water which was unpalatable, the Laodiceans were hard to stomach (Osborne 2002, 206).

The problem of the Laodiceans, diagnosed in 3:17, is their wealth, which led them to a feeling of self sufficiency (Osborne 2002, 206). What is more, they were unaware of their attitude (Osborne 2002, 207). Osborne observes that the specific description of the church is a commentary on their overall economy. They are poor, blind, and naked, despite the powerful economy based on healing eye salves and clothing (Osborne 2002, 208). As a result of the Laodiceans’ plight, the Lord tells them to seek out spiritual things. The commercial metaphors are very strong, apropriate for a center of wealth and trade. Again, as they are to be clothed by God, we are confrtonted by the fact that the city was a center for textile manufaturing (Osborne 2002, 209). True riches and clothing are a gift from God. They cannot be purchased by earthly means. Finally, Osborne notes the blindness. Despite the healing medications available to the Laodiceans, they were unable to see spiritually, which is the sight that matters before God (Osborne 2002, 210).

In Reveation 3:19-20 the care of God for the Laodiceans is made clear. He loves them enough to discipline them (Osborne 2002, 211). The response of the Laodiceans should be to be zealous and repent. Osborne notes the order of the verbs. The “be zealous” is a present imperative with progressive force. The “repent” is aorist. It would indicate a point of actin reached as a result of ongoing zeal (Osborne 2002, 212). The church is assured that as they hear the Lord knocking, they can welcome him. Osborne does observe that this is a message to those who ae already Christians in the context of a congregaton. The Lord is available to His people. The image of a meal indicates a sharing of friendship (Osborne 2002, 213).

The letter closes in 3:21-22 with a challenge to overcome and a promise. Here the promise is admittance to sit with Jesus on his throne. Osborne notes that this is the greatest authority promised in any of the letters (Osborne 2002, 214). Here Jesus, the one with al authority, is giving his people authority and status to be with him.

Philadelphia - Rebellion and Trials

12/13/2018

Thursdays are for the New Testament
12/13/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
II. Churches Addressed (1:9-3:22) pp. 77-217.
B. Letters to the Seven Churches (2:1-3:22) pp. 104-217.
“6. Letter to Philadelphia (3:7-13)” pp. 184-200.

Osborne orients his reader to the city of Philadelphia, which is not Alasehir. The city was in a strategic location for trade and transportation, as well as having very fertile soil. However, Philadelphia was prone to earthquakes, which often damaged the city walls and other buildings (Osborne 2002, 184). The city had been very loyal to Rome early in the first century, but by the end of the century a Roman move to encourage growing grain rather than grapes caused economic disruption and a decline in popular opinion (Osborne 2002, 185). Osborne finds relatively little information about the religious history of Philadelphia.

Philadelphia, with Smyrna, receives no rebuke in the letter (Osborne 2002, 186). As the text addresses the people of Philadelphia, the Lord is introduced in decidedly Old Testament terms. He is the holy one, the true one. Osborne notes that the persecuted Christians are being encouraged by the Christ, who is the true Messiah (Osborne 2002, 187). Jesus is also the one holding the key of David (v. 7). Osborne concludes that this reminds the Christians at Philadelphia that the Messiah, not their Jewish opponents, is the heir of David’s kingdom (Osborne 2002, 187). Although the Church has been excluded from Judaism, God is giving her an open door, which is salvation in Christ (Osborne 2002, 188). The church is commended for being faithful and for perseverance (Osborne 2002, 189). They have held to Christ’s word. The church has not denied Christ’s word. They have been faithful.

Osborne observes another parallel between Philadelphia and Sardis. Neither was criticized. Now, in verse 9, there is a promised reward. However, in Sardis there would be a “few” rewarded but in Philadelphia it will be the whole church (Osborne 2002, 190). The church will receive vindication. The accusing Jews will come and fall at the feet of the Church. Osborne grants the difficulty of the statement. It could indicate either coming to worship Christ with the church or possibly coming to a point of submission as defeated enemies (Osborne 2002, 191). One way or another, the Jews will know that God has loved those trusting Jesus as the Messiah.

The promise of verse 9 continues with God’s pledge of protection in verse 10 (Osborne 2002, 192). The protection of God is promised as a parallel to the Philadelphians’ faithful guarding of God’s Word. Osborne notes briefly a debate between taking God’s promise as “protecting” them “from” or “keeping” them “out of” trials. Both are valid readings but with rather different outcomes. Central to the discussion is the meaning of the direct object, “the hour of trial” (Osborne 2002, 193). Osborne considers whether the trial refers to a brief and local persecution or to a longer term end of the world. His conclusion is that the context points more to the end of the world. Therefore, the church at Philadelphia will not be exempted from the trial, but will be protected (Osborne 2002, 194).

Verse 11 speaks of Christ’s return and calls the Christians to persevere. Osborne notes that in all the previous mentions of Christ coming o a church it has been negative. However, in Philadelphia it is a coming to be hoped for. Jesus will come and vindicate His people (Osborne 2002, 194). Though they are victors, they are to hold fast and be sure they keep the victor’s crown (Osborne 2002, 195). Osborne does not indicate what the loss of the crown would indicate, simply that it is a negative consequence. However, in verse 12 the overcomer is promised a new status and a new name. Christ will give stability and a special identity. Osborne lists a number of possible customs related to a name being inscribed or to a pillar being set up. Yet it is unclear which, if any, is implied here (Osborne 2002, 196). All can hold rich symbolic meaning. The idea of security and the comment indicating permanent residence inside God’s temple likely is a promise that the people would not become homeless, as they were prone to be in the past due to frequent earthquakes (Osborne 2002, 197). The sense of the name to be permanently applied to the church could well be a reference to eternal patronage, unlike the temporary patronage indicted by the fact that the city’s name had been changed in the past based on a potential patron (Osborne 2002, 198).

The letter of Philadelphia concludes in verse 13 with a call for all to hear and obey. This is the summary of what it means to hold fast to God’s Word (Osborne 2002, 199).

Sardis - In Need of Resurrection

12/6/2018

Thursdays are for the New Testament
12/6/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
II. Churches Addressed (1:9-3:22) pp. 77-217.
B. Letters to the Seven Churches (2:1-3:22) pp. 104-217.
“5. Letter to Sardis (3:1-6)”

By the first century, Sardis was an ancient city, known throughout the world as the home of Gyges, father of Croesus. Osborne notes its strategic importance and imposing cliffs (Osborne 2002, 171). The city was largely destroyed b an earthquake in A.D. 17. It was the home to several important temples and to a prominent Jewish community. The gymnasium complex associated wit hthe synagogue suggest there may have been a mixing of Judaism with the local pagan culture (Osborne 2002, 172).

The letter to Sardis follows largely the same pattern as the other letters. The greeting is addressed to the church through its angel. Christ as the one holding the Spirit is the one with authority (Osborne 2002, 173). The church is dying. Its only means of slavation is to allow God’s Spirit to take over (Osborne 2002, 173).

Osborne notes that where the ltters to the other churches list their deeds, the others have positive works but Sardis receives an entirely negative assessment (Osborne 2002, 173). Though they have a name as those who are living, their actual identity is as those who are dead.

A solution to the deadness is presented in 3:2-3. “Five imperatives occur in these verses, all of them focusing on the need for spiritual vigilance” (Osborne 2002, 174). The church must be watchful for enemies. They must strengthen the remaining people and things (Osborne 2002, 174). The works of the church in Sardis have been found lacking (Osborne 2002, 175). The Sardians are to remember what they have heard and keep it. Osborne notes that there is no direct object of the verb, so it may be better to translate the verb as “obey” (Osborne 2002, 176).

If the Sardians do not return to watchfulness, they are threatened that a “thief” will destroy them. Osborne finds numerous similar warnings in the New Testament, against people failing in their watchfulness and falling prey to criminals (Osborne 2002, 177). It is absolutely essential that the Sardians return to vigilance. The Lord will be returning as the judge for all (Osborne 2002, 178).

The letter to Sardis closes with a promise and an encouragement to the faithful. Osborne notes that the image of garments makes sense in light of the textile industry in Sardis (Osborne 2002, 178). The idea of clean robes can also refer to those robes which would be worn at festivals, especially at military victory celebrations. The church which seems defeated is presented as a victor (Osborne 2002, 179). Those who hold fast to Christ will be rewarded as conquerors with Christ. They will have an everlasting security, written down for the future (Osborne 2002, 180). They will receive recognition before the Father and the angels (Osborne 2002, 181).

Thyatira, a Minefield of Morality

11/29/2018

Thursdays are for the New Testament
11/29/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
II. Churches Addressed (1:9-3:22) pp. 77-217.
B. Letters to the Seven Churches (2:1-3:22) pp. 104-217.
“4. Letter to Thyatira (2:18-29)” pp. 151-170.

Osborne observes that Thyatira is less important than the other cities addressed in Revelation’s seven letters. We also know relatively little about the city due to the modern town Akhisar being on the site, thus hindering archaeological studies. But the city was on a frontier, had strategic importance, and was well known as a center of commercial activity including manufacturing (Osborne 2002, 151). Because the trade guilds had religious elements, Christians would have been under pressure to participate in the local paganism so as to succeed in business (Osborne 2002, 152).

The opening of the letter is very similar to the others except for the identification of the source. Here the words of the letter are from “the Son of God.” Osborne notes that this title is not used anywhere else in Revelation (Osborne 2002, 153). He considers it may be due to the customs surrounding Apollo, the son of Zeus. These words could identify Jesus as the real son of he real God. The imagery of firey eyes could indicate that Jesus is completely aware of all that is going on in Thyatira, including the situation attributed to Jezebel (Osborne 2002, 153).

The letter continues in 2:19 with a statement of the good works of the people. Osborne notes that there are four good works listed here. The churches with the most serious problems also have the most extensive lists of good works (Osborne 2002, 154). Osborne also notes that the word for love, ἀγάπη, is used only twice in Revelation. It is what is lacking in Ephesus and present in Thyatira (Osborne 2002, 154).

Despite the good works found in Thyatira, the church has some serious weaknesses, discussed in verses 20-23. They have been tolerant of heresy, specifically that exemplified by a leader here called Jezabel. Osborne notes that Jezabel, wife of Ahab, in the Old Testament, was known for sexual immorality. This could tie the error with that of the Nicolaitans (Osborne 2002, 155). Although prophecy was accepted in the early Christian period, the person was apparently a false prophet. Though there have been attempts to identify this person, Osborne finds no one compelling theory (Osborne 2002, 156). He does think the situation is tied both to idol worship and sexual immorality which may have accompanied the sacrifices to the false gods (Osborne 2002, 157). Here, and no place else in Revelation, Christians are described as being deceived.

Osborne further observes that, in 2:21, the gift offered by God is an opportunity to repent. The Thyatirans were given opportunity, but their judgment is already impending (Osborne 2002, 158). Verses 22-23 contain an oracle of judgment which Osborne considers equal in severity to anything found in the Old Testament (Osborne 2002, 158). Jezebel and her participants will be punished severely. This will happen if they do not repent. Osborne does not seem to note the assumption of the conditional statement, which implies that no repentance appears forthcoming (Osborne 2002, 160).

The letter to Thyatira does not end with the negative statements about “Jezebel.” It continues to say that all the churches will see the power of the Lord’s judgment. Osborne observes that this makes sense when we consider that the last two letters have addressed churches which allowed false teaching. It is important that all churches take notice (Osborne 2002, 161). God promises that the people will receive reward or punishment in accord with their actions. Osborne finds a principle of retribution in many New Testament locations, some of which he notes (Osborne 2002, 161-162).

Counter to those who have allowed the work of “Jezebel,” in verses 24-25 the faithful are promised a reward. They have not accepted the false teaching, although they did not manage to stop it (Osborne 2002, 162). The Lord does not lay an additional burden on those people. Osborne considers several commentators who have analyzed this principle. The existing burdens are difficult to identify with any clarity (Osborne 2002, 163). The faithful are to hold fast to Christ (2:25). This is most likely the burden they are to carry.

The one who holds fast and overcomes is given a great promise. The risen Christ will put his overseer in a position of power and authority over the nations. Though the exact scope of the promise is not entirely clear, it is certainly a kingly promise. Osborne notes that the word “shepherd” can also mean “destroy” (Osborne 2002, 166). The promise is thus startling on several levels.

There is an additional promise of the “morning star” for the overcomer. Again, it is a little unclear, but the possible interpretations center around honor, glory, and eternal life (Osborne 2002, 168). The letter closes, as expected, with a call to listen carefully.

Looking to God as Judge

11/22/2018

Thursdays are for the New Testament
11/22/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
II. Churches Addressed (1:9-3:22) pp. 77-217.
B. Letters to the Seven Churches (2:1-3:22) pp. 104-217.
“3. Letter to Pergamum (2:12-17)” pp. 138-150.

Pergamum, the addressee of the third letter in Revelation, was a major city which had been developed as a military fortress by Alexander the Great. The city subsequently grew as a place of great strategic importance. In the second century B.C. it also became an intellectual center, with a great library (Osborne 2002, 138). The city was also home to many important temples, including those dedicated to human rulers. The importance of the imperial court may be responsible for the persecution of Christians, who not only refused pagan worship but appeared hostile to the Roman government (Osborne 2002, 139).

In Revelation 2:12 Christ is described as having a double-edged sword, which Osborne recognizes as a typical Roman instrument of justice. Since it is also a sign of sovereignty, the scene shows Christ as the sovereign who can excecute justice, even as the superior to the Roman government (Osborne 2002, 140).

In verse 13, the Christ knows the world the people live in, the witness of the people, and how they endure. Osborne notes the fact that the church is permanently resident where Satan rules (Osborne 2002, 141). This would likely refer not so much to the various temples in Pergamum but rather to the “Roman opposition and persecution of Christians” as central (Osborne 2002, 141). Rather than giving in to opposition, the church holds firmly to the name of God. Osborne notes the forceful language used here. The Christians claim Christ as their identity. They are apparently not willing to retreat from their position (Osborne 2002, 142). Though the term “witness” did not necessarily have the connotation of one who died for his faith at the time of Revelation, Osborne notes that death as a result of a Christian testimony was certainly not uncommon (Osborne 2002, 142).

Revelation 2:14-15 attacks the church at Pergamum for tolerating the Nicolaitan heresy. Osborne notes that this would endanger the whole local church, as the attack came from within (Osborne 2002, 143). The nature of the Nicolaitan heresy is defined here as the teaching of Balaam. In Numbers 25:1-3 the Israelites fall prey to immorality and idolatry (Osborne 2002, 143-144). While the doctrines of the Nicolaitans are not made plain, Osborne suggests the problem was probably related to practices, and likely those of idol or emperor worship.

The solution to the problem at Pergamum is presented in Revelation 2:16. The people are called to repent and change their ways (Osborne 2002, 146). If they do not do so, the Lord will come swiftly with judgment. Osborne notes that the church can go to war against the heretics or the Lord will do so, but he will have a broader effect (Osborne 2002, 146). He will bring the sword of His mouth, eventually bringing peace throgh His Word (Osborne 2002, 147).

Verse 17 calls the hearers to listen and overcome. Those who hear will be faithful and will receive the gifts of God, particularly “hidden manna” (Osborne 2002, 147). While the specific meaning of hidden manna is unclear, Osborne thinks it may have a relation both to the idea of the eucharist and to God’s eternal provision for His people (Osborne 2002, 148). The identity of the “white stone” promised is quite elusive. Osborne considers numerous possible interpretations but does not settle on any one of them (Osborne 2002, 149). However, both the hidden manna and the white stone are signs of God’s good favor in the eschaton.

Revelation 1:4b-8 - Lectionary for Last Sunday of the Church Year, Series B

11/21/2018

11/21/18
Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary.

Letter writing styles change from time to time and place to place. When we read a part of the Bible like Revelation we do well to remember that it is, eseentially, a letter. Revelation is an apocalypse - a narrative about the end times, intended to bring comfort to those who are suffering. But while it is apocalyptic, the entire writing is clothed in the form of a letter, from John to a group of churches. We get to look over their shoulder and see what is going on.

In the style of the time, a greeting of a letter would say who the letter was from, who would receive it, and a very brief topic statement. Letters in early Christianity would often add a brief prayer or blessing. Revelation has a surprisingly long prayer and blessing. Rather than bringing greetings from John, the text brings greetings of grace and peace from God. How is God identified here? He is the eternal one, with a full complement of spirit (seven often indicates completion), who loves us, rescues us, appoints us to a place of honor, and lets us see him in his glory. He is the one who will come again at some time, to be seen and recognizedby all, and who we should eagerly expect.

The coming of God in the Bible is a good event. When God comes in glory he is the one who has loved his people and rescues them from sin and death. This is decidedly good news.

What of those who are not trusting in Jesus? This coming will become a time of recognition, of sorrow, and of fear. The one who came to rescue from sin and death has returned, victorious, even to those who pierced him, who denied him, who said his death had nothing to do with them.

The Bible describes this coming as a time of joy for those who trust Jesus. It describes terror for those who have rejected the Lord. Any reasonable person who even suspects the Bibl is truthful will want to turn to Jesus for forgiveness before facing regret, shame, fear, and even condemnation at some time in the future. May the prayer of us all be, “Lord, have mercy on me.” Thanks be to God.

If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us.

Perseverance in Hard Times

11/15/2018

Thursdays are for the New Testament
11/15/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002
II. Churches Addressed (1:9-3:22) pp. 77-217.
B. Letters to the Seven Churches (2:1-3:22) pp. 104-217.
“2. Letter to Smyrna (2:8-11)” pp. 127-137.

Osborne notes that Smyrna is still in existence, as the city of Izmir (Osborne 2002, 127). Like Ephesus, it was a well known harbor city. In Smyrna, Christianity and Judaism had severe conflicts. Osborne suggests the Jews would denounce Christians so as to protect themselves from the Roman authorities (Osborne 2002, 127).

In the address to the church, Jesus, portrayed as “the first and the last,” is seen as the sovereign God (Osborne 2002, 128). Jesus is also presented in verse 8 as the one who came back to life from the dead.

2:9 presents the church at Smyrna as not having weaknesses to address. Osborne notes that this is the case only for Ephesus and Smyrna, the two smallest and least influential churches which receive letters (Osborne 2002, 129). He concludes that faithfulness is more important than numbers. The situation which Christ considers important here is what the church suffers, not any strengths which they have. For Smyrna, Osborne observes the persecution they receive, which drives them into poverty and draws slander against them, is recognized by Jesus as a matter of his special care (Osborne 2002, 129). Osborne also notes the juxtaposition of “poor” and “rich.” “It is interesting that every time ‘poor’ occurs in Revelation it is contrasted in some way with ‘rich.’ It is clear that both poverty and wealth (in the churches of Sardis and Laodicea) were major problems for these churches” (Osborne 2002, 130). In the case of Smyrna, poverty had apparently made the Christians more aware of their riches in Christ. Among the persecutors Osborne mentions particularly the Jewish community, called in this letter the “synagogue of Satan” (Osborne 2002, 131). This is the Jewish community which later lodged charges against Polycarp for not worshiping the emperor, then gathered wood on the Sabbath in order to burn him.

Revelation 2:10 moves us to an encouraging prophecy about affliction to come. The people of Smyrna are not to fear. They are going to suffer and will not be able to avoid it. Osborne notes the use of μέλλειν as indicating that the suffering is certain (Osborne 2002, 132). The devil is going to have some imprisoned. Osborne notes that the Romans did not use prison as a penalty, but normally as a holding place prior to execution, trial, or torture (Osborne 2002, 133). In verse 10 the imprisonment serves a purpose of tempting the Christians to depart from the faith. The period of testing mentioned, ten days, is unclear in its purpose, but is a short time. The outcome urged and expected in the letter is that they will be faithful and receive a crown of life, a divine gift. Osborne notes that Smyrna was known for games and festivals in which a winner would receive some sort of crown (Osborne 2002, 135). A crown of life is clearly a divine prize, not a human gift. Verse 11 brings the letter to a close with the observation that the Christians in Smyrna are overcomers and will participate in God’s eternal life (Osborne 2002, 136).

A Biblical Call to Love

11/8/2018

Thursdays are for the New Testament
11/8/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002

II. Churches Addressed (1:9-3:22) pp. 77-217.
B. Letters to the Seven Churches (2:1-3:22) pp. 104-217.

Osborne reiterates that the letters of Revelation chapters 2-3 re still considered part of the divine vision introduced in chapter 1 (Osborne 2002, 104). Each letter has the same basic outline. There is some debate about whether the letters are truly specific to individual churches. They certainly contain specific details but they also present more general types of problems which can be found in many times and places. Some commentators also suggest the churches represented problems found at different periods in history (Osborne 2002, 105).

“1. Letter to Ephesus (2:1-7).” pp. 108-126.

The first of the letters to churches found in Revelation 2-3 is to the church at Ephesus. Osborne notes that Ephesus was “one of the four most powerful cities in the Roman Empire (Osborne 2002, 108). The city is very well knwon for its temple to Artemis (Osborne 2002, 109). Temples were used as treasuries as well as places which would inspire worship. In addition to the temple to Artemis, there were temples to numerous other gods as well as Julius Caesar.

Ephesus is known to have had a significant Jewish population, as well as a church congregation established by the year 52 (Osborne 2002, 109).

The letter is commanded to be written to the angel of the church (Osborne 2002, 110). Osborne notes this would indicate a message addressed to the entire church. The address to an angel also reminds the reader “that divine forces are at work and watching” (Osborne 2002, 111). The church is reminded that Christ holds the seven stars. He, not the church, is the ruling power. At the same time, Christ is seen as the one walking amid the churches. His care is very present (Osborne 2002, 112).

In that Christ “knows” the works of the church, Osborne says he understands it perfectly and completely (Osborne 2002, 112). The particular way he knows it is in the labor and endurance. Specifically, the Christians have worked against false teaching (Osborne 2002, 113). The conflict with false teachers showed that the false teachers could not withstand inspection.

Osborne notes that the word “apostle,” as used here, could be used in two ways. Frequently it referred to the Twelve, Paul, and at times a few others who were appointed by the church as leaders (Osborne 2002, 114). Alternatively, they could be those wandering people with a commission from the church but not necessaarily enduring and broad authority. Because the apostles tested by the Ephesians failed, Osborne assumes they were the latter, not the former.

Though the Ephesians did have strength and had defended the truth, all was not well. Revelation 2:4 speaks to weakness. God has something against the Ephesians (Osborne 2002, 115). They have left their original love. Osborne finds authors who recognize this a a love for one another, some who see it as love for God, and others who do not think we can make such a distinction (Osborne 2002, 116).

The problem of the Ephesians does have a solution, presented in Revelation 2:5-6. They are to remember their former stance. Osborne considers that remembering implies necessary action and change (Osborne 2002, 116). The remembering here is followed by two aorist imperatives, repent and do. Osborne finds these as the ways remembrance is to be implemented (Osborne 2002, 117). If the Ephesians do not repent and implement life change, they are threatened with judgment (Osborne 2002, 118). However, Osborne asks just what it means when the Lord will remove even the Ephesians’ lampstand. They could lose the credibility of their testimony as in 1:12, or the warning could be against a loss of their very identity as a church. Osborne considers the latter to be more likely (Osborne 2002, 118). The language of the passage calls the Ephesians to intensify their efforts to combat the things rejected by God. God’s righteousness does not admit competition (Osborne 2002, 120).

The letter to the Ephesians mentions the Nicolaitans. However, it does not make it entirely clear what they are and what they believe. Yet the sins of the Nicolaitans are always mentioned as idolatry and immorality. Osborne considers that this was probably related with the growth of the imperial cult and possibly of an antinomian faction which would spin off from Paul’s teaching about being free from the Law (Osborne 2002, 121).

The letter closes with a prophetic call to listen (Osborne 2002, 121). The message is from the Holy Spirit and deserves the attention of the recipient. Osborne observes that the message of the Spirit is intended for all people (Osborne 2002, 122). The hearer is challenged to overcome, a military metaphor. The true victory is to come from God, but Osborne notes the person who hears and perseveres will participate in God’s eventual victory (Osborne 2002, 122). The essence of overcoming as used in Revelation 2:7 is believing on Christ. This, Osborne notes, is the way Revelation shows one is to receive God’s promises. Here, the promise is to eat of the tree of life (Osborne 2002, 123). There is credible reason to see the “tree of life” in Revelation as a referece to Christ’s cross. This further emphasizes the view of Christ as the slain Lamb of God who restores paradise, where life is found (Osborne 2002, 124).

A Vision and a Call

11/1/2018

Thursdays are for the New Testament
11/1/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002

II. Churches Addressed (1:9-3:22) pp. 77-217.

Inaugural Vision (1:9-20). p. 78-103.

John is introduced in Revelation 1:9-20 as both prophet and seer (Osborne 2002, 78). Osbone notes a similarity to the call narratives of Isaiah, Jeremiah, and Ezekiel. He also observes that John’s commission is to write what he sees as part of the revelation. Here we see Christ both as the one who commissions and as the main topic of the book. Rather than identifying himself as an apostle, the author identifies as a “brother” and “partner.” Osborne does not take this as an indicator of a non-apostolic author, but as a mark of his commitment to community (Osborne 2002, 79).

The areas of community focused on are tribulation, kingdom, and endurance (1:9), which Osborne considers to show “conceptual unity” (Osborne 2002, 80). Osborne finds the placement of “kingdom” in the center between “tribulation” and “endurance” to signify where patient endurance would function. The term “kingdom” is used in various ways throughout Scripture, including in Revelation, as Osborne treats briefly.

John’s context for sharing in affliction is that of Patmos (Osborne 2002, 81). Osborne observes that Patmos was not a penal colony, but would serve as a place of banishment. The island was populated and considered civilized. It is likely that John’s banishment ended with an amnesty under Nerva in 96, at which time John apparently settled in Ephesus (Osborne 2002, 81).

In Revelation 1:10 John is said to be “in the Spirit.” While the term is used at times of an ecstatic experience, Osborne thinks that is not the case here, since John seems quite aware of himself throughout (Osborne 2002, 83). The reference made to “the Lord’s day” appears nowhere else in the New Testament. Osborne thinks it is simply a reference to Sunday as the day of resurrection.

The first event in the revelation is that John hears a loud voice, which is a typical sign of important information to come (Osborne 2002, 84). John is told to write, and is told whom to address. Osborne discusses the recipients in brief as being cities in important places for natural communication around Asia Minor (Osborne 2002, 85).

Osborne observes that the vision of the Christ beginning at Revelation 1:12 actually continues through the end of chapter three, including the writing of the letters to the churches (Osborne 2002, 85). In verse 12, John turns to see the voice. Osborne notes the use of a verb for “turning” twice as possibly symbolic of a literary or historical transition. He also thinks the turn to “see the voice” may be a reinforcement of the call narrative from the start of Revelation 1 (Osborne 2002, 86). The lampstands John sees have been variously interpreted. In any estimation, though, they strongly indicate the idea that the seven churches shine God’s light into the world (Osborne 2002, 87). However, the focus is not on the lampstands but on the Christ in the midst of them. His presence is central to Revelation. Osborne finds numerous parallels to the visions of Daniel chapter 7 and 10 (Osborne 2002, 87). The one “like the Son of Man” (Revelation 1:13) very likely points to Jesus’ role as Messiah. His identity as the God/Man will be restated several times in Revelation (Osborne 2002, 88).

In Revelation 1:13b-16 Osborne identifies a series of eight Old Testament images which introduce themes which carry throughout Revelation (Osborne 2002, 88). The images all describe God the Son in his glory. His robe and sash suggest priestly or kingly dignity (Osborne 2002, 89). His white head shows dignity and wisdom (Osborne 2002, 90). The blazing eyes show his penetrating insight. The bronze feet may well refer to strength, stability, and purity (Osborne 2002, 91). The voice is a sign of power. Likewise, the stars in his hand indicate his power and authority. The sword in his mouth indicates authority and judgment (Osborne 2002, 92). His radiant face sums up God’s presence as shown by Moses coming down from Sinai (Osborne 2002, 93).

Revelation 1:17-20 shows John’s reaction and a restatement of the divine commission given to John. The natural reaction to God’s presence is to fall down before Him (Osborne 2002, 93). It is a sign of worship and submission. At this, the Christ lays his right hand on John and encourages him (Osborne 2002, 94). Osborne notes the right hand held the stars and was also used as a sign of blessing and peace. Jesus as the “First and Last” (v. 17) is the one who created and sustains everything (Osborne 2002, 95). The image of his eternal life indicates that he possesses and can distribute life, as shown in the resurrection (v. 19). His possession of the keys of death indicates his sovereign power over it (Osborne 2002, 96).

Osborne notes that the statement of Revelation 1:19 has often been seen as the organizational statement of all of Revelation (Osborne 2002, 97). John is to write what he has seen, which is his initial vision, what is now, which is the content of his seven letters, and what is yet to come, the remainder of the text. The specifics may be open to debate, but the overall framework does make sense. All the book seems to have past, present, and future elements. Verse 20 strongly suggests that the text as a whole speaks specifically to the churches (Osborne 2002, 98).

Osborne concludes his comments on chapter one by observing that Revelation depicts a world fully under God’s control (Osborne 2002, 100). As Christians periodically endure persecution we can still realize that God is not absent. Holding firmly to Christian teaching may spur on persecution, but that is not the destruction of Christ’s kingdom. The exalted Christ is present as the true God who is both in control and appointed as the final judge (Osborne 2002, 101).

Prologue to Revelation

10/25/2018

Thursdays are for the New Testament
10/25/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002

“I. Prologue (1:1-8)” pp. 50-76.

Osborne finds Revelation 1:1-8 to function as a prologue. In this prologue the author borrows both from prophetic materials (Hosea 1:1, Joel 1:1, Amos 1:1 etc.) and from epistolary style. In Osborne’s opinion this is a statement from the author that the material to follow is a Christian prophecy (Osborne 2002, 50).

The preface, in verses 1-3, introduces the author, the subject, and asks God’s blessing on those who read. Osborne finds a similarity to the introduction of 1 Peter (Osborne 2002, 51). The title is straightforward. It is a revelation of which Jesus is the subject. Osborne recognizes “Jesus Christ” as a subjective genitive, indicating the subject of the revelation (Osborne 2002, 52). The process of revelation is also laid out in this passage. “God gave it to Jesus; Jesus gave it to the angels; they mediated it to John; and John wrote it down for the churches” (Osborne 2002, 53). The revelation is of things which must come to pass swiftly. Osborne observes the language of imminence which is to come quickly (Osborne 2002, 54). He therefore asks what the author meant. After all, considerable time has passed with no second coming. Osborne notes the language may be used to increase a sense of expectancy (Osborne 2002, 55).

The result of the revelation is made clear in 1:2. It is to bear witness, to testify, about all the things seen by John (Osborne 2002, 56). All this is similarly called “the word of God” or “the testimony of Christ.”

Osborne notes the blessing upon the reader and the one who pays attention to the revelation, as stated in 1:3 (Osborne 2002, 57). The reader is given both exhortation and comfort here. The reader, a singular, would be the one who read the letter in a public meeting. The hearers, plural, would be all who listened (Osborne 2002, 58). There is a repeated emphasis in Revelation on hearing and living in light of God’s commands.

The text continues in verses 4-6 with a doxology. Osborne notes that the doxology is more developed than usual. This one serves to introduce some of Revelation’s themes as well as to express a high Christology (Osborne 2002, 59). The greeting, from “John,” also names seven churches to which the writing is addressed (Osborne 2002, 60). Osborne observes that the churches are in important communities, but that other prominent locations are omitted. The churches ae listed in an order in which a courier would likely travel through the region. The formula identifying God as the one “who was and is and is to come” appears five times in Revelation but nowhere else in the New Testament (Osborne 2002, 61). The idea of the Revelation given also by “seven spirits” has sparked debate. Osborne observes that many see these as angelic beings but he thinks it more likely to be a reference to the Septuagint version of Isaiah 11:2 and Zechariah 4:2, 1, where God surveys the whole world by means of his various virtues (Osborne 2002, 61). A third source of this revealed grace and peace is Jesus, identified in detail as the faithful witness (Osborne 2002, 62) and the firstborn from the dead (Osborne 2002, 63). In these descriptions the life on earth and the resurrection of the Christian are foreshadowed.

The doxology itself comes in Revelation 1:5b-6. This is “the first doxology in the NT addressed only to Christ” (Osborne 2002, 63). The praise is focused again on his past love, his present work, and the expectation of future judgment (Osborne 2002, 64). The future judgment is expected to favor Christ’s chosen people (Osborne 2002, 65).

Osborne further notes that God’s people, as a royal priestly group, in some way share in a mission of serving God and caring for the needs of others, a priestly work in service to God (Osborne 2002, 66). The doxology in chapter one verses five to six is addressed in terms of Christ’s glory and power (Osborne 2002, 67). This Lord is the one who will be seen in glory and come with power. Osborne notes very strong Old Testament roots fof these statements of God’s glory (Osborne 2002, 68). The mourning in the presence of God may be sorrow for Christ’s suffering, repentance for our sin, or a combination of both. Osborne finds no definitive conclusion to this question (Osborne 2002, 69). It is clear that Christ will be seen by all, and that all people are considered guilty for Christ’s death (Osborne 2002, 70). However, Osborne also finds commentators who assert the “all nations” to refer to the Abrahamic promise of blessing to all. In any case, God as the sovereign ruler of history is clearly the one present here (Osborne 2002, 71). The chapter concludes with a summary and some specific notes about each of the first eight verses in chapter one of Revelation.

Themes in Revelation

10/18/2018

Thursdays are for the New Testament
10/18/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002

Osborne observes that God’s sovereignty is a central theme in “virtually all Jewish and Christian apocalypses” (Osborne 2002, 31). That is also the case with Revelation. God is sovereign over both the earthly realm, where there is tribulation, and he heavenly realm, where all is joy and peace (Osborne 2002, 32). The image of God on his throne ruling over heaven and earth ties the entire book together. Regardless of human political might, God rules all (Osborne 2002, 33). Revelation describes Satan as God’s enemy. However, though portrayed as a dragon, he is a powerless enemy. His only means of harm to God’s kingdom is by deceiving the people. Osborne describes numerous ways in which Satan is described as the opposite of God (Osborne 2002, 34).

The work of Christ is central to Revelation. He is the faithful one, born from the dead, who fulfills the will of God. Jesus is seen as the one risen from the dead, the ruler, and the perfect lamb of God (Osborne 2002, 35). The Holy Spirit is also featured, normally identified as a sevenfold spirit, showing his perfect power by the number seven (Osborne 2002, 36).

Revelation portrays a war of cosmic proportions. The Messianic warrior king brings resurrection for martyred saints, who cry out for justice. He then strikes down all his enemies (Osborne 2002, 38). In this judgment, Osborne says, God reveals his righteousness, he responds to those who have rejected Him, and he shows justice (Osborne 2002, 39). The way he shows justice is primarily through allowing sin to be used against itself (Osborne 2002, 40). The righteous then live forever in God’s presence.

Apocalyptic literature frequently has little interest in an overall mission of salvation, tending rather to focus on matters of a divine final judgment. Revelation, in contrast, has an emphasis on redemption, with many scenes of God’s people being purchased from sin, repenting, and standing before God (Osborne 2002, 41). On the other hand, those who have rejected God are described in detail and go to their destruction in the final judgment. The text of Revelation calls God’s people o remain faithful. Osborne finds these calls anchored by concepts of “enduring faithfulness, witness, conquering, and obedience” (Osborne 2002, 42). Osborne goes on to describe those five concepts in brief.

Worship of God is a major theme of Revelation. Osborne finds the scenes of worship as a force to unify the text as a whole (Osborne 2002, 46). The deity of Christ is made plain in the scenes of worship, as he and the Father are equally exalted. The same words for worship are used in reference to both the right worship addressed to God and the wrong worship given to rulers and authorities other than God (Osborne 2002, 47). Even in the midst of judgment there are elements of worship, as God is recognized as the one who judges rightly (Osborne 2002, 48). Osborne concludes his introduction with an explanation of the right judgment of God (Osborne 2002, 49).

Text and Language in Revelation

10/11/2018

Thursdays are for the New Testament
10/11/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002

Osborne discusses the text of Revelation in brief. Because the book was not universally recognized in the earliest years of the Christian period there are relatively fewer manuscripts and more textual inconsistencies than for many of the New Testament documents (Osborne 2002, 22). However, Osborne considers that we do have a reliable text.

The issue of canonicity is problematic in the case of Revelation. It was accepted in the West relatively early and appears in canonical lists from the second century. The Eastern church was more hesitant (Osborne 2002, 23).

The grammar of Revelation tends to be odd. Osborne says, “Everyone agrees that the Greek of Revelation is the most difficult of the NT” (Osborne 2002, 24). There are numerous statements using nontraditional grammar and style, often alluding to Old Testament passages (Osborne 2002, 25). Revelation does make many quotations, partial quotations, and allusions to the Old Testament. These allusions tend to appear without citation or other context. As a result it is open to debate whether the author is providing his own illustration or that drawn from elsewhere (Osborne 2002, 25).

The book of Revelation has a complex structure. This can lead scholars to theories of multiple revisions by different editors. Yet the language and thought is very unified. Compared to other apocalyptic writing, though, the text of Revelation is very coherent (Osborne 2002, 27). Osborne does note some theories of compilation, revision in stages, or incorporation of various fragments into a main text. He prefers to accept a complex and repetitive, but coherent original (Osborne 2002, 29).

As to an outline of Revelation, Osborne notes a topical or chronological schema can be found. The nature and size of chiasm is a challenge, as well as the possibility that various passages refer in different symbolic ways to the same event (Osborne 2002, 29). The relationships among different sections are complex because the text is often communicating on several levels at once. Osborne does propose an outline on pp. 30-31, but is clear it is only one of several valid ways of dissecting the text.

Interpretive Approaches to Revelation

10/4/2018

Thursdays are for the New Testament
10/4/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002

The actual social setting in which Revelation was written makes a significant difference in the way we interpret it. Osborne observes that some scholars think the events may have served to heighten readers’ awareness of opposition which was not always known to them (Osborne 2002, 10). Identifying the actual social pressures faced by the audience is difficult, especially since we don’t have a clear date or location. Osborne surveys a number of possibilities suggested by various authors. The fact is that the early Christians faced conflicts within themselves, their church communities, their broader society, and world cultural forces. Life was complicated in many ways (Osborne 2002, 11).

Revelation is complicated in terms of its genre. It is an epistle, written to people and intended to be read as a letter. It contains a great deal of prophetic material. It mostly fits into the genre of apocalypse as well (Osborne 2002, 12). The work is internally called a prophecy. Apocalypse is a subset of prophetic writing (Osborne 2002, 13). However, apocalyptic literature normally looks forward to a coming judgment. Revelation sees the judgment as already completed in Christ, but not yet fully applied (Osborne 2002, 14). All in all, Osborne recognizes Revelation as a primarily apocalyptic prophecy.

Interpretation of the symbols and the symbolic language of Revelation is a challenge. Osborne notes that Revelation is largely opaque without an understanding of the social context (Osborne 2002, 15). Discussion of reading methods can be problematic. “There is a false dichotomy between ‘literal’ and ‘symbolic’ in many circles. Those who call themselves literal are only selective in doing so” (Osborne 2002, 15-16). Of course, the opposite holds true as well. It is important to consider individual events and symbols in their historic and cultural contexts so as to reach a sound interpretation. As an example, Osborne notes that the numbers 4, 7, 10, and 12 are used frequently in Scripture to regard some type of completion. When these numbers are used and combined in Revelation they often seem to carry a similar force (Osborne 2002, 17).

Osborne notes that there are several overall methods of interpretation which can be applied to Revelation as a whole. In a historicist approach, the various events are considered prophecies of future events which can be located in specific histories (Osborne 2002, 18). This approach was popular for some time since the 12th century, but has largely fallen out of favor. A preterist approach holds that the events in Revelation refer to things at or before the time of authorship (Osborne 2002, 19). Some preterist approaches will include events such as the persecutions and the fall of Rome in the scope of Revelation. An idealist approach sees the symbolic events in Revelation as referring to timeless ideas (Osborne 2002, 20). In contrast to this, a futurist approach to Revelation considers it to refer mostly to events yet to come. Futurist views were popular in the early church, then became popular again in the dispensational movement (Osborne 2002, 21). In recent years, many scholars take an eclectic approach, allowing features of multiple views, especially dependent on the passage. Osborne tends toward a futurist point of view. However, he sees the events as applicable to John and his original readers as well (Osborne 2002, 22).

Author and Date of Revelation

9/27/2018

Thursdays are for the New Testament
9/27/18

Osborne, Grant R. Revelation. Grand Rapids: Baker Academic, 2002. Location: Ellis BS 2825.53.O73 2002

In Osborne’s introduction to his commentary on Revelation, he begins with a bold statement. Revelation, though difficult to interpret, is easier than the Gospels. His reason is that source-critical problems are largely absent (Osborne 2002, 1). Symbolism, structure, and interpretive framework remain as challenges. As to an interpretive framework, Osborne thinks that Revelation is neither entirely preterist nor futurist. Current situations described in the Bible frequently are used to encourage readers that God’s grace will be evident in future times as well.

Significant early Christian authors considered Revelation to be written by the apostle John (Osborne 2002, 2). There is some possibility that Papias and Eusebius identified two different people named John in Ephesus, one the apostle and another who was an elder. However, Papias’ statement is not entirely clear and Eusebius’ is based on Papias (Osborne 2002, 3). Osborne rejects the idea of Revelation as a pseudonymous writing. Those generally hearkened back to a historical figure from the more distant past and tend to be very specific in their claims of authorship. For instance, he would expect it to say outright that it was written by John the apostle of Jesus (Osborne 2002, 4). The grammar and tone of Revelation are significantly different from the Fourth Gospel. These could be explained by the different genres and experiences involved in composition, though. The theological emphases likewise could well be a matter of the difference in genre. Osborne finds sufficient significant similarity to conclude that John’s Gospel and Revelation do come from the same author (Osborne 2002, 4).

Revelation was dated variously by early Christian authors as having been written during the reigns of Claudius, nero, Domitian, or Trajan. Through most of the history of commentary, scholars have favored Domitian (81-96), though in the 19th century Nero (54-68) dominated the discussion (Osborne 2002, 6). Osborne weighs the evidence based on a number of features of the book.

Some form of emperor worship was in play at the time of Revelation. This makes Domitian a fairly likely candidate. “The imperial cult was apparently much more developed in Domitian’s day than it was in Nero’s time” (Osborne 2002, 7).

Persecution of Christians is also an issue in Revelation. Churches apparently had some stability but were enduring persecution, primarily from the Jews (Osborne 2002, 7). Roman persecution does not appear to be a primary concern for the present time but is feared in the future. While nero was known for persecution of Christians, Domitian was not. Nero’s persecution was centered in Rome, not in Asia, thus leaving this as a fairly open question. Osborne is clear that there were incidents of Roman persecution, but does not think they were systemic and widespread at the time of Domitian (Osborne 2002, 8).

Revelation chapters 2-3 discuss the situations of various churches. Osborne finds a number of references in these letters to events during the reign of Domitian rather than Nero (Osborne 2002, 9). However, the date is unclear.

Revelation

9/13/2018

Thursdays are for the New Testament
9/13/18
Carson, D.A., and Douglas Moo An Introduction to the New Testament - Second Edition. Grand Rapids: Zondervan, 2005. "New Testament Letters" Carson & Moo pp. 331-353
“Revelation” Carson & Moo pp. 697-725

In many ways Revelation is one of the most difficult books in the New Testament. The book has a complicated and multi-faceted structure. Unfortunately, the different ways the structure may be interpreted make significant differences in the interpretation of the book as a whole. Carson and Moo think the most likely unifying theme is the repetitive use of groups of seven. They therefore outline the book as follows:
Prologue (1:1-20)
Messages to seven churches (2:1-3:22)
Vision of heaven (4:1-5:14)
Seven seals (6:1-8:5)
Seven trumpets (8:6-11:19)
Seven significant signs (12:1-14:20)
Seven bowls (15:1-16:21)
Triumph of Almighty God (17:1-21:8)
New Jerusalem (21:9-22:9)
Epilogue (22:10-21)

Early Christian testimony ascribes the book to the apostle John. However, by the later second century there were those who did not accept that view and assigned authorship to other people, in part because of the potential for interpreting chapter 20 as teaching “chiliasm,” an early term for “premillennialism,” which has historically been rejected by the Church. This cast doubt on the book’s canonicity as well. Contemporary doubts about apostolic authorship have to do more with the lack of apostolic claims in the text and stylistic differences between this and writings more universally ascribed to John. Those arguments are inconclusive, as the same author may write in a different style and with different types of claims when writing with very different intents. The book claims to be written from the island of Patmos, a place of exile used by Roman authorities.

Dating of the book of Revelation is also problematic. John lived a very long time. Early Christian authors suggest authorship during the reign of Domitian, Claudius, Trajan, or Nero. Carson and Moo consider Claudius too early and Trajan too late, leaving the most likely times during the reign of Nero (54-68) or Domitian (81-96). Both times had surges in persecution, both had increased emphasis on worship of the emperor, thus inciting the kind of struggles we find in the churches from chapters 2 and 3. Revelation 11:1-2 may suggest that the temple in Jerusalem is still standing. Yet much of the language in the book is metaphorical, so it is difficult to tell if the author refers to the temple in Jerusalem or a temple in heaven. Carson and Moo tend toward the reign of Domitian.

The book is written to seven churches in Asia Minor, probably well known to John, who had lived and worked in the area for years. Is it an apocalypse? If so, and the opening lines seem to indicate it is, it is an early example of one. Apocalypses are often pseudonymous and very symbolic. However this book does not seem to be pseudonymous. Could it rightly be considered an epistle? Possibly, though it is very complicated and symbolic in nature.We are probably safest considering it an early form of an apocalypse, but one which does not follow all the patterns which emerged by the close of the second century.

Revelation gained canonical status quite early in the West, as early as first half of the second century. It was disputed in the East into the third century. However, it was eventually received throughout Christianity. Just the same, scholars consider that Revelation is one of the books which is best interpreted in light of the canonical Gospels, Acts, the Pauline Epistles, and 1 John, rather than serving as the guide to interpret those other books.

How is the text interpreted? Four basic approaches exist in modern scholarship. First, we see the “preterist” approach. This says that the visions describe events in John’s time. Symbols and visions refer to events in the world in that day. John uses them to urge faithfulness to Christ. In the “historical” approach people see a sketch of history from Christ to the present. This approach was widely used during the Reformation, especially identifying the beast with the Papacy. In the “futurist” approach scholars look for the fulfillment of all the events in very end of the world. Finally, in an “idealist” approach scholars view Revelation as explaining the general ways of the world and God’s person as he works in the world. Carson and Moo find some truth in all approaches but tend to view the futurist approach as the most useful.

Throughout Revelation we see an emphasis on the sovereignty of God. God is able to bring all things to their rightful conclusion. There is a very high Christology. Jesus is portrayed as God. Though Jesus is presented clearly as the almighty God, the cross is always visible. Everything Jesus does is related to his death for the sins of the world. We also see the reality of God’s judgment against all sin, as he pours out his wrath and rescues his people, those whose names are written in the book of life. Revelation gives great comfort to people who are suffering, whether in the first century or the twenty-first century.