Jerome Jacobson
Revelation 19:11-20:15 depicts the long awaited battle between Christ and the forces of Satan. Christ arrives as Divine Warrior on a white horse, and he is backed by the armies of heaven who are clothed in white linen (19:11-14). Already in these first few verses, John’s theme of juxtaposing God and Christ with Satan and his forces starts to unfold. As Koester observes, Christ is described as wearing many diadems which “challenges the pretensions of the dragon and the beast, who display diadems on their heads and horns as a mockery of divine power” (175-176). In addition, Christ and Satan are both depicted coming to the battlefield with their respective armies behind them. The battle is instant and decisive; the beast and false prophet are thrown into the lake of fire, their armies are killed by the sword from the rider’s mouth, and the birds feast on the fallen enemies (19:17-21). An interesting point to notice is that those who rode into battle with Christ didn’t lift a finger during the actual fight. With so many earlier verses referring to the ones dressed in white as “conquerors” (3:4-5, 21), one might have expected those in the army to play a more direct role in the final battle. Instead, it was Christ’s actions alone, or rather the word of God from Christ alone, that triumphed over the forces of evil. Koester offers an insightful explanation as to how the called and chosen in white robes can still be regarded as conquerors. Those who faithfully resist idolatry, greed, and other forms of sin through the way they live and die will triumph over evil (Koester 177). After the quick battle, an angel throws the dragon into the abyss for a thousand years, only to be let out again at a later time (Rev. 20:1-3). John then describes the first resurrection, where “those who had been beheaded for their testimony to Jesus” are given authority and reign as priests with Christ for a thousand years (20:4-6). At this point the readers of Revelation might recall certain earlier passages regarding what God’s triumph would look like for those who followed Him. One example would be the “new song” that is sung in Rev. 5:9-10, which describes Christ ransoming saints from every nation and making them into priests to serve and reign on the earth. In another verse, John relays Christ’s promise to give those who conquer a place on his throne (3:21). The establishment of the millennium and reign of the saints described in Rev. 20:4-6 thus gives an illustration of John’s earlier visions of God’s triumph. However, this illustration is slightly vague on who is included in the millennium and who must wait for the final judgment in Rev. 20:11-15. At first glance it would seem that only the martyrs, the spiritual elite, are included in the millennial reign and safe from the second death. Koester challenges such a reading, arguing that John uses the term martyr simply to represent the faithful and not just those who were beheaded. By the end of the last judgment all of John’s earlier affirmations of God’s authority and triumph still hold true: All of those who endured in their faith to Christ are redeemed and brought to everlasting life (Koester 186). Cassie
The book of Revelation is in its entirety an assertion of God’s divine authority over human beings. After the old world has been destroyed in previous chapters, a new heaven and earth are revealed in chapter 21. This occurs after the final judgment, thus illustrating God’s authority over the earthly human realm. The reader is then directed to the loud voice, which is inferred to be God’s voice. Incorporating references to Old Testament prophetic literature cues readers back to the everlasting authority God has had since the beginning of time. In verse 6, God continues this affirmation of divine power by claiming he is “Alpha and the Omega, the beginning and the end.” Nothing comes before him and nothing comes after him not only in the reality of an old and new world but also leaves no room for any false prophets to come before him or be after him. After detailing the new temple, John describes the external environment of the New Jerusalem. His description continues illustrating the authority God has by stating, “the city has no need of sun or moon to shine, for the glory of God is its light” (21:23). This only further asserts God’s power over the earthly realm. The book ends with a repetition of what was stated in chapter one with describing those who follow God and those who do not as well as again stating he is the Alpha and Omega. By developing and designing this new heaven for God’s followers, the space is used to counter the cultural space that the Roman Empire designed. Past chapters have involved a large amount of death and destruction with heavenly choruses interwoven to act as a constant reminder of God’s glory. Koester argues that these choruses anticipate this ultimate renewal (p. 192). The frequency reminder of the power of God and what was deemed unworthy to enter this new heaven really sends home the message of early Christians need for complete devotion to God. This is elaborated by Koester in pointing out that the Harlot, Satan, and the resurrection of the holy martyrs represent as struggle that the seven churches are dealing with individually (192). By identifying this relationship, the early churches can respond to the critiques given in the first chapter in a more “inform” Christian way by renewing their dedication to God by continuing in the faith despite persecution, denying temptations, and not accepting the dominant nature of the Roman empire. For now they know that this renewal will ultimately lead to God’s glory being seen throughout all humanity. The revelation offers a counterspace to the Roman empire by giving a sort of concrete thing for the seven churches of Asia minor to look towards. The Rome and the Roman way of life that they may hold so dear is just nothing in comparison to the new Jerusalem and life inside. A heavenly voice promises to those listening, “He will dwell with them; they will be he peoples, and God himself will be with them; he will wipe every tear from their eyes. Death will be no more mourning and crying and pain will be no more, for the first things have passed away.”(Rev 21:3-4) The new city “has the Glory of God and a radiance like like a very rare jewel, like jasper, clear as crystal.”(Rev 21:11) These passages serve to show the people of the church that no matter how things seem now they wont be disappointed by what God has in store for them in the holy kingdom. While this question doesn't really ask, I think it is also important to not that while John illustrates the joy of life with the lord in the new temple he also makes it extremely clear what happens to those who may waver. The combination of these two aspects make revelations an extremely persuasive and corrective letter to the seven churches. The fulfillment of gods promises are a light at the end of the tunnel for the churches and a reaffirmation of what is to come. “'See, I am coming soon! Blessed is the one who keeps the words of the prophecy of this book!'”(Rev 22:7)
Brynn Grossman
By Jenna Landry
Presentation on Revelation 12-19:10 |