Sárospataki Füzetek 15. (2011)

2011 / 1. szám - TANULMÁNYOK

The book of Revelation: full of Expectation

Revelation, throwing light on both present and future, it becomes possible to bring together elements of truth which are present in all four of the views outlined above. In this way, we arrive at an interpretation that could be called redemptive-historicald° Proceeding from the first-century historical situation in which the Christians in Asia Minor lived, John was given an overview, in one glance, of how the church of Jesus Christ will grow and develop; how it is involved in the global conflict between good and evil, a conflict which escalates as the end-time approaches. John’s book has become a guide which, in a manner similar to the interpreting angel of the visions, leads Christian readers of all ages through the various facts and events of this world into the Kingdom of God. The courage-inspiring perspective held before them on their way is the victory of the Lamb. Christians, especially in times of trial and oppression, must focus all their hope on him. From the beginning to the end, Revelation tells us, Jesus Christ is the one who testifies to these things (1: 2; 22: 20). Near the end of the book, Christ himself speaks: “I am coming soon”, and John responds with a believing Amen. It speaks to every reader and listener, whose response in turn encapsulates their Christian expectation for the future: “Come, Lord Jesus!” (22: 20).

2 A thousand years of vindication

Applying what was found in section 1 regarding the questions as to the why, how and when of the book of Revelation, and reading from a redemptive-historical perspective, section 2 of this article explores chapter 20 in particular. Of all of the apostle John’s visions on the island of Patmos, the one described in Revelation 20 is among the most difficult to understand. What kind of Christian expectation is pronounced there? Where millenarianism (also known as ‘chiliasm’, the doctrine of the thousand-year kingdom of peace) draws on the New Testament, it bases itself largely on this chapter. Reformed exegetes, for the most part, follow the interpretation of Augustine. In his view, the millennium began with the resurrection and ascension of Jesus Christ, has continued ever since, and will end when Christ returns.

2.1 Martyrs in Revelation

I will attempt to approach Revelation 20 from another perspective, one that the book itself holds out to us. For one blood-red thread runs throughout the Book of Revelation: God himself acts on behalf of his innocent martyrs.11 Martyrs are persons who choose to suffer a violent death rather than renounce their religious principles. The Almighty takes their side, and in the end, will publicly vindicate their cause. By the programmatic reference in his introductory remarks to his own suffering and endurance (1: 9a),10 11 12 John, the exile, had positioned himself as a companion of his fellow believers, sharing their Christian conviction that God will triumph over the forces of evil in this world and will establish his kingdom on earth.

10 Yarbrough has pointed again to the lasting relevance of this perspective: Robert W. Yarbrough, The Salvation Historical F'allacyl Reassessing the History of New Testament Theolog (Leiden: Deo Publishing, 2004).

11 For an overview, see Jan Willem van Flenten, “The Concept of Martyrdom in Revelation.” In Die Johannesapokalypse: Kontexte und Konyepte / The Revelation of John: Contexts and Concepts, eds. Jörg Frey e.a. (Tübingen: Mohr Siebeck, 2011) [forthcoming],

12 See again footnote 1.

2011/1 SÁROSPATAKI FÜZETEK 15