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Getting Revelation: Some pointers for reading the Bible’s final book

In periods of great trouble in the world, the Church has instinctively turned to the book of Revelation, and it is doing so again in the troubles of our own day. And though the study of the book of Revelation, along with Daniel in particular, and the other prophetic books, has taken the Church to some strange places, both in the past and in our own day, to turn to it in trouble is the right instinct. For trouble wrests our attention from the temporal, and forces our focus on the eternal. And Revelation speaks loudest to those whose gaze is fixed on Eternity; those whom the troubles of this temporal life have driven to ask eternal questions: Is there a God? If so, what is he doing in the world? Why is there suffering? What is the purpose of life? And…how does it all end? God’s Answer to these eternal questions is Jesus Christ. And that is what (or perhaps Who) Revelation is chiefly about.

Both the name of the book and its fuller title, come from its opening words apokalypsis Iesou Christou… “The Revelation of Jesus Christ…”. The Greek word apokalypsis simply means ‘revelation’ or ‘unveiling’. And it is unfortunate that its English cognate Apocalypse has taken on a whole new (and a wholly different) meaning. And that brings us to the first, and perhaps the biggest problem with the book of Revelation. Why are people confused when they read it? Surely the result of reading a book called “Revelation” should lead to more rather than less clarity! For its title promises a “great unveiling”; the “big reveal.” This is the punchline of History, and it is going to be fully and finally understood. And yet if we are honest, we have to admit that the Church has been all over the place with the interpretation of this book. Many Christians simply gave up reading Revelation, not out of laziness, but out of a feeling that its meaning was hopelessly obscure. I know. I was one of them. And that is a great tragedy! The whole point of the book is that there is something, Someone, that God wants to reveal. This principle will calibrate us in our study of Revelation. If we find ourselves getting confused, or worse, if we find our way to a novel kind of clarity that nobody else shares, then we have missed the point (or perhaps the End or telos, the word that Revelation actually uses). And that is almost certainly because we are just asking the wrong questions.

So, a word about questions. The answers that we get from Scripture depend substantially on the questions that we ask. So it is important to be asking the right questions. This, I believe, is what trips so many of us up when we come to the book of Revelation in particular. For one reason or another, far too many have come to Revelation seeking, in the words of Tony Ling, a “coded message about the end of the world” rather than “the Revelation of Jesus Christ.” To treat Revelation this way is an insidious error for two reasons. The first is that, like the best deceptions, the error carries some truth. Revelation is at the End of the story and thus necessarily concerns the End of our story; indeed of our world as we know it. But the word telos in Greek has a double meaning, just as the word ‘end’ does in English. For the telos is not just the chronological end, but rather the point; the reason for and the meaning of everything. So that when Revelation shines a light on the End, all of a sudden, all of the means to that End can for the first time be understood. But this part of the message is not in code. The good news that God is putting it all back together in Christ, though once a mystery is now revealed. It is not hidden. Revelation spells it out. And this brings us to the second reason. The purpose of all of Scripture is surely to reveal God’s character, nature and purpose through Jesus Christ. In doing so, Scripture at times sheds some light on the Enemy and on what he is up to, but the Enemy is not the main character. We need to approach Revelation asking what it is that God is up to in the world, not what the Enemy is up to. Revelation will not tell us much about the World Bank or the UN (or the US!) or the WHO or Bitcoin or credit cards or the internet. It doesn’t mean to. To ask who the dragon is–John, seemingly anticipates this tendency and tells us almost in exasperation: “that ancient serpent called the devil or satan”–is to miss the Point, the Telos. And when we interrogate Revelation with questions of this nature we not only miss the Point, but we pervert the intent of Scripture as a whole.

I am tempted to say something like the message of Revelation has never been more needed than it is right now. But while that may well be true, its message was sorely needed by the Church at the end of the first century AD, the period when its words were penned. And of course, it has been appropriated in and applied to many other periods of the Church including the Fall of Rome, the Protestant Reformation, the world wars of the 20th century. Is this the hour of the Church’s greatest need? God alone knows, but the Churches of the First century, particularly the Seven Churches of Asia Minor, who were the original recipients of the Revelation undoubtedly thought that their own time was.

And that brings us to the secondary point of Revelation: “…which God gave him to show his servants what must soon take place.” Revelation does not only describe Jesus. There is no question that Revelation also describes events. And much of the argument over the meaning of Revelation concerns the interpretation of these events. Learning to read this genre of Scripture well reminds me of nostalgic memories in my childhood learning to watch cricket well with my Father. I say learning to watch it well, because believe it or not, like Revelation, cricket can be misunderstood if one does not understand the genre of sports broadcasting. Cricket is honestly a slow game. There is plenty of dead space between overs, and even between deliveries. And it has long been the practice of sports broadcasters to fill these gaps with analysis; with comparisons and with replays. When I was very young, this practice “caught me out” many times. I would be watching cricket with my Dad but was tuned out from the commentary. All of a sudden I would see a wicket fall but as I began to celebrate (“Dad! They’ve got another one!!”), my Dad, who was listening to the commentary but not watching the game would calmly say, “No son, that’s only a replay. That’s already happened.” So when I was learning to watch cricket, I got into the habit of asking my Father the following question: “Has this already happened, or is this happening now?” With biblical prophecy, we may do well to add to these two questions a third; “…or is this something that hasn’t happened yet?” Broadly speaking, these three questions correspond to three distinct approaches to Bible prophecy. Simplistically speaking, the belief that the events that Revelation refers to have already occurred is called preterism. The belief that the events describe the history of the world including the history of our own time–i.e. they are presently happening–is called historicism. The belief that Revelation describes future events is called futurism.

These descriptions are of course over-simplified but perhaps sufficient for a starting point. I need to say at the outset that I do not intend to select one of these approaches, or even to describe my reflections in these terms. The reason for this is that I do not believe that they are mutually exclusive. It seems to me self evident–and remember Revelation by definition deals with things that are, or at least are now, obvious–that Revelation describes the reality that the Church in the first century was facing. Even a cursory knowledge of early church history confirms this. But no knowledge outside of the New Testament is necessary. Revelation itself is addressed to actual churches in the First century and deals with, at least in chapters 2 and 3, the circumstances that those churches were facing in that time. So Preterism cannot be ruled out. However, Revelation describes the second coming of Christ and the coming of the New Heaven and the New Earth, which clearly has not happened yet. So Futurism must not be ruled out. And given the premise conceded by the vast majority of interpreters, that at least some of Revelation concerns events which have not yet occurred, historicism likewise cannot be ruled out, since ANY sequence of events detected means that even events future from the perspective if some readers will become present for other readers at some point. And surely it would be ridiculous to suggest that, when stretched taught over now nearly 2000 years, the (ever-problematic) designation “soon”, could not refer to ANY of the intervening events between the first century and our own.
There is one more “school of interpretation that sometimes vies for a place among the other three, and that is ‘idealism.’ The idealist view holds that Revelation describes neither exclusively what will happen, nor what is happening, or even indeed what has happened. Revelation describes in a general sense the sorts of things which tend continually to happen. As with the other views we find this approach to be at times self evident and at other times plain wrong. There are always churches that tend towards loveless legalism, just as there are always churches that are lukewarm that lull themselves into the false belief that they are spiritually alive when they are not. In the same way, what is good and of God is always opposed by what is evil and from the Enemy. But on the other hand, the Second Coming of Christ is not a metaphor, and the end of the world can happen by definition only once. Revelation of course teaches ‘ideally’ as does the rest of Scripture, but this is not the only way that it teaches. Allegories (or parables) are present in Scripture–more so I believe than we often realise–but as the Reformers taught us, we should never stray too far from the literal interpretation of the text. And so here again we find the desire for ‘neatness’ in our approach, which insists that these so-called schools of thought must be mutually exclusive, to be frustrated. They are all useful approaches

So much then to schools of interpretation, and to the division that they bring. Each approach is found to be useful, but only to a point. For when we slavishly adhere to any method, model, or approach to interpretation, we ascribe to method a place that only Scripture should hold and a value that only Scripture possesses. Humility demands that we should at least consider each of the approaches, just as faithfulness to the unique nature and claims of Scripture demands that method submit as servant, not rule as master.

As we approach each part of Revelation in turn then, we should be guided by questions like the following:

What does this passage reveal about the person of Christ? And thus,
What does this passage reveal about the character of God?
What does this passage reveal about the Church’s past? and thus,
What does this passage reveal about the Church’s present?
What might this passage reveal about the Church’s future?
How do the things revealed in this passage bring light to and make sense of other passages of Scripture?
How does this passage contribute to the overall message of the Revelation?


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Trash or Treasure? What you believe about the Bible matters

How do you see the Bible? A literary classic? A pious fiction? A historical artifact? Or God’s authoritative and inspired self-revelation? I firmly believe that what we believe about the Bible will determine our approach to it.

I received an incredible spiritual inheritance from my parents in learning from a young age to revere and respect the Word of God. I still have the first bible that I received as a child. In the front, my father wrote of the need to read God’s word often, finishing his exhortation with “God needs good men.” I grew up hearing, reading, and meditating on the Bible. I was convinced of its central importance and inherent authority because I had experienced its transforming power; I had encountered God there.

Much later in life, I discovered that not everybody saw the Bible the way that I did. In my first year in seminary I attended an academic conference in San Diego, the annual meeting of the Society of Biblical Literature (SBL). It was a very stretching time for me, because for the first time, I encountered people who were clearly experts in their field but who (at least apparently) had no meaningful commitment to the Bible’s authority over their lives. Don’t get me wrong. Some of them were clearly wonderful people, but it struck me as odd that somebody would give their entire professional career to studying the Bible as an historical artifact rather than as the Word of God revealed.

To put it simply, these people viewed the Bible just like any other book. There are others who say that though the Bible is a ‘special case’ (because inspired) nevertheless, if we are to interpret it correctly, we must treat it like any other book. But I (and of course, many others) would go one step further. The Bible is absolutely unique. It is like no other book. It is inspired by the Holy Spirit; breathed out by God himself. It is the revelation of One who habitually and intentionally reveals himself, who knows us and desires to be known by us.

Several years ago, while at Wheaton, I was trying to put into words what it was that caused formal biblical and theological education to be a tremendous blessing to some, while causing confusion and cynicism in others. One day I was reflecting on the parable of the treasure in the field (Matt 13:44) and it hit me. The difference is the basic and unshakable conviction that the Bible is a treasure. Inspired by the parable, I sat down to write my own about the treasure that we have in Scripture. I hope you enjoy it:

The Bible is like a treasure hidden in a field. When a young man found this treasure his heart leapt within him and for a moment he seriously contemplated selling all that he had to purchase the field. But, since he was a man of some means, he decided to consult the experts to determine if what he had found really was treasure. To his surprise, the experts were sharply divided. Some cautioned him that what he had found was really no treasure at all, but merely a rock in the ground, and that those who thought it treasure were deluded fanatics. Others contended that while what he had found was incredibly common and indeed a rock, it was a special type of rock. For this reason, it looked felt and smelt the same as any other rock, and was, for the purpose of analysis, to be treated like any other rock. But it was special nonetheless. This seemed strange. It sure did look for all the world like treasure to the man and part of him was sorry that he had not responded to his first impulse. But the experts seemed firmly agreed on one thing. What he had found was a common rock. And after all, he reasoned, they should know. They’re experts. Reluctantly persuaded, the man returned the treasure to the field and buried it again. From time to time he visited the field again, just to look at the treasure. But as he grew older he had less time for childish fantasies and visited less and less. One day as he was passing the field, he noticed some of the same experts he had consulted there. One was holding the treasure up to the light, and they were all gathered around arguing bitterly about it. With a condescending chuckle, the man wondered to himself why people would invest their entire lives examining and arguing about something which they all agreed was nothing but a common rock. Finally convinced by the behaviour of the experts that he wanted nothing more to do with their treasure, he turned on his heel and walked off. He never visited the field again. Indeed, he began to doubt that there even was such a thing as treasure. As a result of his cultivated inability to recognise value in anything, he died poor. Shortly after his final visit to the field however, another young man discovered the treasure in the field. He quickly buried it again and went away and sold everything he had so that he could buy the field. This he did, and his investment paid great dividends for the rest of his life.

I trust that you will appreciate the treasure that you have in God’s Word today. I would welcome your feedback and comments. How do you see the Bible? How has it impacted your life? How have you encountered God in it?


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How Can I Understand?

How can I understand the Bible? The answer is pretty simple. Read it faithfully, and pray for God’s help.

I love the story of Acts 8:26–40, the conversion of the Ethiopian Eunuch. In brief, Philip was  directed by the Holy Spirit to go to a particular road. Upon arrival the Holy Spirit directed him to approach a particular chariot on the road. In this chariot was a particular man— an important official of the Queen of the Ethiopians, a eunuch. When Philip got close he heard the man in the chariot reading and recognised that he was reading from Isaiah. Intrigued Philip asked him if he understood what he was reading, to which the man replied: “how can I unless someone explains it to me?” Perceiving that Philip possessed the required insight, the man invited him to sit in the chariot and asked him to explain the passage. When he learned the truth about Jesus Christ, the Eunuch confessed his belief and requested baptism from Philip. After the baptism, Philip suddenly disappears and reappears elsewhere for his next assignment while the Eunuch goes on his way rejoicing.

Some time ago, while I was enrolled in a theological degree, I read an article in which the author used this story to build a case for a special educated class of Christians who could explain the bible to those less fortunate. “How can they possibly understand” the author asked in the words of the eunuch, “unless somebody explain it to them?” The article was the subject of discussion in class one day and I remember at the time feeling uneasy about it. There was no good reason for my reaction to the article. After all, I myself, along with my colleagues, was enrolled in a course of theological education. I myself aspired to be one who could help people to understand the Bible. After all, was that not the reason for the huge investment of money and time I had made to be here? This article seemed to be an affirmation; a vindication of that sacrifice.

The problem is, I don’t see my vocation that way. I am indebted to the Holy Spirit and at his disposal. He is not indebted to me. So I was uneasy. Actually, I’m probably being a little unfair. It really was a good article. Well written, helpful, and honestly, humble. But back to my reaction. At first, I could not put it into words, but then all of a sudden, it dawned on me. What seemed (at least for me) to be missing from the argument that the article made was the agency of the Holy Spirit. It was the Holy Spirit who had sent Philip! It was the Holy Spirit who was helping the Eunuch to understand! Philip had no special training, though he obviously knew his bible. And the Eunuch, though pleased for the help, had not sought him out.

Indeed, when we look at this encounter from the Eunuch’s perspective we see a different picture. Here was a man who was desperately seeking God. Though he did not understand, he faithfully read the Word of God, and in all probability was crying out in his heart for understanding, when the strangest thing happened. A man who he had not noticed suddenly appeared beside his chariot and asked “do you understand what you are reading?” His faithful devotion had been rewarded. His prayer had been answered. God began to speak to his heart through the Word. And it changed his life forever.

So here’s my plea: Don’t put off reading the Bible—even the difficult bits—because you don’t understand it. Read it and ask for the Spirit’s help. This is the way that God has always used His Word to speak to His children. Does that mean that we can’t learn from those who have studied the Bible more than we have? Of course we can. What it means is that the education of others should never be used as a shortcut to our own diligent seeking of God in His Word. A helpful supplement for sure, but never a shortcut. Seek God. Read His Word diligently. Pray for understanding. God answers those kinds of prayers. But if he chooses to do so by sending someone, don’t be too proud to invite that answer (be it in the form of books, leaders, courses, preachers etc) into your chariot. It could change your life.