Review of Revelation for the Rest of Us: Part 1

Part 1: This blog is devoted to summarizing the contents of the book, Revelation for the Rest of Us

Introduction:

The book of Revelation can be challenging to read and interpret due to its mysterious imagery and figurative language. Traversing through this complex text can be frustrating, especially considering the wide range of opinions and interpretations available. It is crucial to approach this text with an understanding that it was written in a specific time and place, with its own literary sensibilities. Before attempting to apply the text to our own lives, it is essential to first and foremost grasp its message on its own terms, rather than imposing our own preconception onto it.

Authors Scott McKnight and Cody Matchett offer valuable insights into understanding Revelation within its own context and provide guidance for the disoriented reader. Their book, Revelation for the Rest of Us: A Prophetic Call to Follow Jesus as a Dissident Disciple, aims to elucidate these issues and serves as a helpful resource for modern readers. It offers clarity, like a signpost offering needed direction on an arduous mountain path and prevents readers from falling into the pitfalls of speculative and hazardous interpretations. This blog will delve into the insightful and illuminating work of McKnight and Matchett, providing a thorough assessment of their work.

Revelation for the Rest of Us, contains a five-part structure consisting of a total of twenty-two chapters.

Section 1:

The opening section of the book, titled Reading Revelation as if for the First time, comprises three chapters that addresses the contemporary challenge of interpreting Revelation (chs 1–3). McKnight and Matchett articulate the crux of the problem succinctly, stating, “Speculation is the biggest problem in reading Revelation today… Readers want to know if now is the time of fulfillment for that symbol, figure, or event. Speculations about who is doing what, sometimes standing on stilts, has ruined Revelation for many” (p. 3). McKnight candidly admits that he himself was once prone to engaging in such speculative reading but has since acquired an understanding of the text that takes the historical and literary context seriously. Among the examples of speculative tendencies are attempts to decipher the exact nature of the “anti-Christ” or to construct a definitive timeline of end-time events.

They proceed to outline a form of interpretation known as Dispensationalism, which has been a prominent theological framework. Notable historical proponents of this approach include Billy Sunday, Billy Graham, and Charles Fuller. In essence, Dispensationalism posits that the scope of human history unfolds within seven distinct eras or dispensations, each corresponding to specific events as depicted in the Bible. According to this view, God interacts with his chosen people in distinct ways throughout these periods, culminating in the final dispensation—the millennial kingdom and eternity. Within this schema of world history, the millennium becomes a literal earthly kingdom, along with other imagery, leading to a literalistic way of reading ancient apocalyptic literature.

This interpretive framework is criticized for its tendency to treat everything in Revelation as predictive and its propensity to divorce the text from its original context. The authors assert, “…this is not how the church throughout its history has read the apocalyptic texts of the Bible. What was apocalyptic and metaphorical and fictional over time became rigidly literal for too many readers” (p. 8). The opening section of Revelation clearly establishes the intended recipients as the seven churches (Rev 1–3), providing a crucial contextual backdrop for understanding its message.

Revelation primarily serves as an encouragement to believers, urging them to live faithfully within the Babylon of their time, namely, the oppressive Roman Empire. The early Christian witness was inherently subversive as it proclaimed the lordship of Jesus in direct opposition to Caesar and the imperial system. The author of Revelation employs sensory and imaginative language to effectively communicate his visionary experiences, as evidenced by the performative nature of the letter (pp. 29–30).

In a perceptive observation, McKnight and Matchett draw a parallel between the reading experience of Revelation and works like The Lord of The Rings, emphasizing the imaginative elements inherent in the literature. They aptly state, “An apocalyptic imagination aims at deconstruction of the status quo, perhaps even revolution. Dissidents aim to change the world” (p. 32). Here, the authors underscore the importance of comprehending Revelation within the framework of its original audience, contextual backdrop, literary features, and the overarching purpose of the letter. To truly grasp the essence of Revelation, all these factors must be taken into careful consideration.

Section 2:

The second major section of the book, titled The Playbill of Revelation, comprises five chapters in which the authors endeavor to delineate the main characters of the letter, aiding the read in orienting themselves to the figures within the apocalyptic narrative (chs 4–8). Babylon, employed as a timeless metaphor, symbolizes various empires throughout history. The twenty-four elders represents both Israel and the apostles, symbolizing the redeemed people of God. The depiction of the heavenly courts serves as a parody of the customary imagery associated with a Roman court scene (Rev 4–5). According to McKnight and Matchett, the vision of the throne room of God serves as the anchoring point for the entire apocalypse, as they assert, “It’s important for us to see that this throne-room vision fundamentally determines the message of the entire Apocalypse: God is on the Throne, Caesar is not, Babylon will go down, and someday justice will be established in the new Jerusalem.” (p. 40). This central theme is vital for comprehensively understanding the letter’s overarching message.

The authors then delve into an exploration of the characteristics of Babylon, which symbolize the pervasive evil systems at work in the world, including the potential presence of such characteristics within the church itself. They identify seven distinctive attributes: anti-God, opulent, murderous, utilization of propagandistic imagery, militarism, economic exploitation, and finally, arrogance. Each claim is substantiated by references to the text as well as historical examples.

To illustrate the extent of Roman imperialism, they offer a poignant observation, “Precision in impossible, but we can confidently state that over the centuries millions died in the course of the wars fought by Rome, millions more were enslaved, and still more would live under Roman rule whether they liked it or not. The Romans were imperialists.” (pp. 54–55). This statement effectively underscores the vast scale of Roman power and its impact on the lives of countless individuals. It serves as a helpful reminder for contemporary Christians of the imperial context that characterized the first century and the challenging circumstances in which early believers found themselves.

Babylon represents the “systemic order of power” established by the Dragon, along with its “Wild Things”— the two beasts mentioned in Revelation 13. The Dragon is the ultimate embodiment of evil, while the two beasts serve as its agents. It is important to note that these symbolic images should not be directly associated with specific individuals in contemporary times. Rather, they serve to shape our understanding of current events. The agents of evil are not actual personifications but rather puppets manipulated by greater forces, which dissidents are keen to recognize and comprehend.

Another significant aspect to consider in this discussion is the meaning behind the number 666, which should be viewed through the idea of gematria, where letters are assigned numerical values. In various manuscripts, the numerical symbols appear as either 666 or 616. When the Greek alphabetic symbols for Neron Caesar or Nero Caesar are translated into Hebrew, they correspond to these numerical values, respectively. In other words, we should not attribute these values to contemporary politicians we may dislike.

Although the mysterious imagery of the Dragon, Beasts, and gematria in Revelation is intriguing, it is important to understand that the original listeners of the text were primarily captivated by Jesus. In the first chapter alone, there are fourteen different terms used to describe Jesus, such as Lord, King of Kings, Lord of Lords, Lion, Lamb, and Logos. McKnight and Matchett observe, “We can say that Jesus is indescribable with any one set of images. It takes the whole Bible for John to communicate the fullness, splendor, and glory of Jesus he saw on the Lord’s Day” (p. 73). While the Dragon and Beasts play significant roles as characters in the apocalypse, they are not the primary concerns for the reader. The emphasis lies on Jesus and his magnificence.

Understanding the identity of the Faithful Witnesses is another crucial aspect in comprehending the book of Revelation. Throughout the narrative, these images undergo transformations. For instance, the Woman depicted in Revelation 12 evolves conceptually from Eve or Israel to Mary, and eventually represents the Church. The authors understand the changing dynamics of the imagery like this, “It’s correct to say the woman is the faithful of the seven churches. She’s a nation and she’s a mother and she’s the church. She, like the good followers in the seven churches, faithfully and publicly witness to Jesus” (p. 86). Instead of directly importing the Woman onto modern day examples, we should recognize the changing roles and functions attribute to her within the text. By approaching the text on its own terms rather than imposing our own interpretations, we gain a deeper understanding. The overarching theme remains the allegiance of the seven churches as witnesses to and within Babylon.

Section 3:

The third section of the book, titled The Dramatic Narrative for the Characters, spans the largest portion of the book, comprising eight chapters (chs 9–16). This section is incredibly important as it delved into literary motifs, narrative structures, and clarifies confusing aspects of Revelation. People mistakenly change their hermeneutic or method of interpretation, after the letters to the seven churches (2:1–3:22), and vision of the throne and the Lamb (4:1­­–5:14). It is crucial to maintain a consistent interpretive lens throughout the book. In other words, readers should not read the first part of Revelation within its setting then immediately jettison that for a speculative reading after the vision of the throne room. It is worth noting that John sees himself as an active participant in the unfolding of the apocalypse (1:9). He does not write as if everything is solely future-oriented. McKnight and Matchett offer a valuable insight into reading Revelation, stating, “Here’s the only secret you need to reading Revelation: this book is about the Lamb’s final, complete defeat of the dragon and its Babylons and the establishment of new Jerusalem” (p. 97).

An additional crucial aspect of understanding Revelation is to recognize the significance of the interludes within the narrative. These interludes appear in chapters 6–16 and serve as interruptions that break the cycles of the seven seals, trumpets, and bowls (7:1–8, 9–17; 8:3–5; 10:1–11; 11:1–14; 12; 13; 14:1–13, 14–19; 15:2–4). The interludes play an essential role in guiding the reader back to a state of worship and adoration of the Lord, even amid reading or listening to the descriptions of judgment. Understanding the purpose of these interruptions is vital because they help demystify some of the intricate literary qualities of Revelation that may be easily misunderstood. By providing moments of reflection and worship, they offer a necessary pause and perspective within the narrative, allowing readers to grasp the bigger picture and maintain a focus on the Lord.

The presence of the three sets of seven—the seals (6:1–8:1), trumpets (8:2–11:19), and bowls (15:1–16:21)—is a prominent literary motif in Revelation. This section of the narrative can often be confusing for readers. Numerologically, both three and seven hold significant symbolism. Three signifies the ultimate culmination of something, while seven represents perfection. Therefore, the three sets of seven can be understood as the ultimate perfection of judgment. This concept aligns well with the cosmic scope of Revelation, where God's judgments are portrayed as final and complete. They observe four major insights into judgements, they are (1) imminent, (2) bittersweet, (3) answer to prayers, and (4) divine. They aver, “The three times seven judgements are not lurid chronological timelines of revenge, but are three separable, but at time overlapping depictions, of God establishing justice so that the evils of Babylon disappear, and the goodness of new Jerusalem becomes a reality” (p. 120). The purpose of the judgements is to eradicate evil so God’s people can dwell in the New Jerusalem.

The authors make a compelling argument that the judgements in Revelation are better understood as disciplines aimed at establishing justice, rather than being solely retributive in nature. The primary purpose of these judgements is not to serve as a venting system for divine wrath, but rather to bring about transformation and lead people to God. An example of this transformative purpose can be seen in the persecution of Babylon, which is met with the emergence of martyrs and their powerful testimonies. Following the witnessing of the two witnesses, a series of "judgments" occur, resulting in people being terrified and giving glory to God (11:13). This highlights how these persecutions can ultimately lead to further displays of redemption and witnessing, even among the oppressors themselves. In this interpretation, the focus shifts from a narrow understanding of punishment and retribution to a broader perspective that emphasizes the redemptive and transformative potential of God's judgments.

The final judgement in the twentieth chapter is a highly contentious and disputed section of Revelation. The authors break up this scene into four segments: (1) the locking up of Satan (20:1–3), (2) the millennium (20:4–6), (3) the judgment of Satan (20:7–10, and (4) the great white throne judgement (20:11–15). The millennium in this narrative context is a visible indicator or symbol of the Church’s victory. The main point of the millennium and the judgements is to emphasize the victory of the martyrs and the witnessing Church.

The authors then focus on the New Jerusalem and its profound significance. They highlight the contrast between the vision of the New Jerusalem and common Greco-Roman conceptions of utopia. They identify five key aspects that serve as the “foundation stones” of the New Jerusalem:

(1) New creation: The New Jerusalem represents a transformed and renewed creation, symbolizing a restored and perfect world.

(2) Theocracy: The New Jerusalem is portrayed as a divine kingdom, governed by God's direct rule and presence.

(3) Ideal temple: The New Jerusalem is depicted as an ideal temple, signifying the fullness of God's dwelling among his people.

(4) No temple city: In contrast to the Greco-Roman cities with their multiple temples, the New Jerusalem itself becomes the temple, eliminating the need for separate places of worship.

(5) Replacing Rome: The New Jerusalem represents the ultimate fulfillment of God's kingdom, surpassing the grandeur and authority of Rome, the symbolic embodiment of worldly power.

The authors argue that the New Jerusalem represents something entirely new and surpasses any previous vision in Israel's history. They emphasize that God's return to the house is not merely a dwelling within a physical structure but a transformative union where God becomes the very essence of the dwelling. In this perspective, every experience of encountering God becomes an experience of encountering His dwelling place, embodying the reality of the New Jerusalem.

To reiterate: the primary audience of the of the letter was the seven churches. The promises given to these churches in the initial part of the letter are reaffirmed and fulfilled in the vision of the New Jerusalem. These specific promises include, eating from the tree of life (2:7 // 22:2, 14, 19), possess authority over nations (2:26–27 // 12:5; 19:15), will receive the morning star (2:28 // 22:16), have the name of God written on them (3:12 // 19:12–13, 16; 22:4), and will sit on the throne (3:21 // 20:4, 11–12; 21:3, 5; 22:1, 3). The blessings and inheritance of these promises are given to those who persevere and remain faithful (21:1–4). The churches conquer not through brutality but by the blood of the Lamb and the word of their testimony (12:11). They state, “They do not, like the Romans who had no conscience, conquer with brutality and domination and violence and bloodshed and death. They conquer the dragon because they stand up, speak up, and speak out about the Lamb who is Lord of lords” (p. 162). Thus, the mechanisms of war are not the same as the Romans. The authors emphasize that the mechanisms of war and conquest employed by the faithful churches are distinct from the methods used by the Romans. The conquering described in Revelation is rooted in faithful witness and proclamation, rather than violence and aggression.

Section 4:

The fourth section, titled, Living in Babylon, comprises of three chapters, and serves to guide readers in shaping their expectations and finding solutions while living in Babylon (chs17–19). The authors astutely observe that Babylon is not an exclusively external entity but also exists internally within the seven churches themselves. They emphasize that the love of God is ultimate and absolute, allowing no other loyalty to replace it. For example, being a good Roman citizen was to exemplify pietas, which was achieved through civic participation. These churches, as they existed in the Roman empire felt the draw to participate in society which would inadvertently communicate their fidelity to Roman deities. They ask the reader to introspect on their own assumptions about faith and nation, stating,

All of this leads us to one central question for our own lives today: How much of our faith is tied to our nation and its power? Forms of Christian nationalism have been infecting the church since the fourth century. It has long been a matter of Rome plus the church, a church ruled by the state, by the nation, or by the military. In such an idolatrous mixture, the symbols of empire morph into symbols of nationalism and religion, and religious nationalism wants to incorporate Christ into its powers. Idolatries will use religion to sanction the nation (pp.178–9).

The Church should resist temptation to be subsumed within any State system, regardless of the specific context in which they find themselves. By maintaining a critical and discerning perspective, the church can navigate the complexities of its relationship with the state, ensuring that its identity and mission are not compromised by worldly powers.

The necessary resistance is exemplified by believers when they worship. There are a total of nine songs or hymns in Revelation, each serving as a form of worship and expression of devotion (4:8–11; 5:8–14; 7:9–12; 11:15–18; 12:10–12; 15:3–4; 16:5­–7; 19:1–4; and 19:5–8). While some refer to these songs as hymns, the authors suggest using the term "spirituals" instead. This distinction is made because hymns are typically not associated with the cries of the oppressed. By drawing some parallels to the experiences of African slaves and their spirituals, the authors highlight the connection between worship and the expression of the oppressed. Worship, therefore, serves as both an act of devotion and a witness to the powers of the world. It is not simply a passive expression but an active testimony to the sovereignty and lordship of Jesus.

Section 5:

The fifth and last section, titled, Discipleship for Dissidents Today, consists of three chapters that aim to apply the text of Revelation to our present lives (chs 20–22). While some might find these chapters distressing or frustrating, others may find it illuminating and relevant. The authors identify four major markers of Babylon in our current context: (1) arrogance, (2) economic exploitation, (3) militarism, and (4) oppression. While they draw parallels with the American Empire, they also emphasize that oppressive expressions of empires can be found beyond the US. dditionally, the authors address the concerns of some evangelical Christians who may be disconcerted by their analysis. They specifically explore the relationship between Dispensationalism and Christian Nationalism, shedding light on the potential interconnections between these theological perspectives and political ideologies. They state,

I (Scot) grew up immersed in this kind of eschatology, so it’s easy for me to see the correlation patterns: the USA was tied at the hip to Israel, Israel was the apple of God’s eye, Russia or some godless socialist or communist country or then the European Union were brewing themselves for Armageddon while we were safe because we would be raptured, and soon it would all happen. All of this was accompanied by an utter confidence that American and the red, white, and blue was on God’s side and our politics were God’s politics. My homegrown eschatology was as American—if not more American than it was biblical. Ask any who have read the Left Behind series how American, and thus how nationalistic, these books were. (Very.) (p. 226)

The authors make a significant claim regarding the connection between our perspective and interpretive framework of Revelation and the outworking of our faith. They argue that how we understand and interpret Revelation has profound implications for how we live out our faith in the world. Furthermore, the authors trace the historical thread of Constantinian Christianity, also known as "Christendom," to its modern-day manifestation in the form of Christian Nationalism. Constantinian Christianity refers to the fusion of Christian faith with political power, which originated with Emperor Constantine's embrace of Christianity and the subsequent establishment of Christianity as the state religion in the Roman Empire.

However, modern day blending of church and politics should not dissuade us from have a public-facing witness. The authors argue that Revelation compels believers to engage in public action and take a “theo-political” stance.” They advocate for Christians to actively participate in public life while remaining faithful to the principles and values of the Gospel. One example the authors highlight is Karl Barth's drafting of the Barmen Declaration in 1934. The Barmen Declaration established a clear boundary between Christians who resisted the influence of the National Socialist Party and those who combined their faith with allegiance to the party. This historical illustration demonstrates the importance of maintaining a distinct Christian witness and resisting the entanglement of faith with ideologies that contradict the teachings of Christ.