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What does it mean that the things prophesied in Revelation “must soon take place” (Rev. 1:1)?

July 25, 2020 by Brian

G. K. Beale, who holds an idealist position claims that the term “soon” “appears to denote fulfillment in the near future, which perhaps has already begun in the present” (Beale 1999: 153). Peter Leithart, who holds a preterist position, insists that “soon” should be read in a straightforward manner and not trimmed or reinterpreted (Leithart 2018: 70-71).

However, there are good reasons for understanding the things which “must soon take place” to be the events of the Second Coming.

a. Revelation 1:1, 3 are paralleled in 22:6-7, 10, 12, 20. The ambiguous expressions “soon take place” and “the time is near” are clarified by the words of Jesus in 22:7, 12, 20: “I am coming soon.”

b. Other Scriptures speak of the Second Coming or its accompanying events as coming “soon,” “near,” “at hand,” etc. (Charles 1920: 6; Ladd 1972: 22; Osborne 2002: 55; Schreiner 2018: 549-50; Fanning 2020: 75).

Deuteronomy 32:35: “for the day of their calamity is at hand, And their doom comes swiftly.’” If this “doom” refers to an eschatological judgment (Jonathan Edwards 2006: 390-10; Jamison, Faussett, and Brown, 1:706; cf. Block 2012: 764.), the swiftness would have to be reckoned from God’s point of view.

Obadiah 15: “For the day of Yhwh is near upon all the nations.” Though Obadiah is focused on the judgment of Edom, this verse, encompassing as it does all the nations, is eschatological in scope (Raabe 1996: 191; Busenitz 2003: 270; Block 2013: 81; Rogland 2018: 383). There are two possible scriptural explanations for the use of this terminology. First, “what human beings consider ‘near’ need not be the same for God, for whom a ‘thousand years’ are ‘as a watch in the night’ (Ps. 90:4; cf. 2 Pet. 3:8–9)” (Rogland 2018: 383). Second, the Hebrew term translated “near” often “often expresses physical rather than temporal proximity” (Rogland 2018: 383). Thus the image would be of a threat that is always close by (See Raabe 1996: 192; Block 2013: 84).

Joel 3:14: “For the day of the Lord is near in the valley of decision.” Joel 1:15 and 2:1 also refer to the day of the Lord as “near,” but those verses likely refer to a historical day of the Lord (Finley 1990: 35, 40-42; Seitz 2016: 149-50; cf. Garret 1997: 328). This verse refers to the eschatological day of the Lord, but the statement of nearness should be considered as interior to the prophecy, not as measured from Joel’s time. Thus, this verse is not relevant to the question at hand.

Isaiah 13:6: “Wail, for the day of the Lord is near.” The day of the Lord in this chapter likely refers both to a historical judgment against Babylon and to the ultimate eschatological day of the Lord (Young, 1:419; Grogan, EBC, 101; Webb 1996: 81; Raabe 2002: 652-74; Adams 2007: 43-44; cf. Wolf 1985: 110; Oswalt 1986: 299.). It may be that the statement about nearness is “not from the standpoint of Isaiah’s own day,” but from the standpoint of those who experience the fulfillment of the prophecy (Young, 1:419). Or it may speak to “the total preparedness of that day to dawn whenever the Lord declares that the time has come” (Motyer, 138).

Zephaniah 1:7, 14: “Be silent before the Lord GOD! For the day of the LORD is near…. The great day of the LORD is near, near and hastening fast.” While verse 7 could refer to a historical day of the Lord, verse 14 clearly refers to the eschatological day (Motyer 1998: 922). Motyer notes, “”Imminence is part of the prophetic definition of the day of the Lord (Ezek. 7:2, 10; 30:2-3; Joel 1:15; Hag. 2:6), as it is in the New Testament, which expects the imminent return of the Lord Jesus Christ” (Motyer 1998: 917). It is challenging, however, to see how the eschatological day of the Lord could be imminent prior to the first advent. Patterson suggests a linkage between the historical and eschatological days: “However much the events detailed here may have full reference only to the final phase of the Day of the Lord, they were an integral part of the prophecy and could occur anywhere along the series” (Patterson 1991: 320). Robertson notes that this idea of the nearness of the day of the Lord is picked up by the New Testament (Robertson 1990: 281).

Luke 18:7-8: “And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? I tell you, he will give justice to them speedily [ἐν τάχει]. Nevertheless, when the Son of Man comes, will he find faith on earth?” Bock notes that though Luke recognizes that there is “a concern about the return’s delay,” he can still affirm the speedy return to give justice (Bock 1996: 1453; Bock does note that this may be partially explained by the inaugurated last days). Marshall observes, “To the elect it may seem to be a long time until he answers, but afterwards they will realise that it was in fact short” (Marshall 1978: 676; cf. Plummer 1922: 414; Stein 1992: 446.).

Romans 13:11-12: “For salvation is nearer to us now than when we first believed. The night is far gone; the day is at hand.” The use of night and day imagery references the day of the Lord concept, with the night representing “the present evil age” and the day the day of the Lord (Moo 1996: 820-21; cf. Murray 1965: 167, 169; Schreiner 2017: 677-78). The “salvation” that has drawn near is culmination of God’s saving work at the return of Christ (Murray 1965: 165-66; Moo 1996: 822; Schreiner 2018: 677). Cranfield explains, “the primitive Church was convinced that the ministry of Jesus had ushered in the last days, the End-time…. As the interval provided by God’s patience in order to give men time to hear the gospel and to make the decision of faith, it could hardly be properly characterized otherwise than as ‘short time’” (Cranfield 1979: 683; cf. esp. Moo 1996: 822; Schreiner 2018: 678).

Romans 16:20: “The God of peace will soon [ἐν τάχει] crush Satan under your feet.” Cranfield observes, “That the promise refers to the eschatological consummation, and not to some special divine deliverance in the course of their lives, seems to us virtually certain” (Cranfield 1979: 803). Cranfield holds that verse 20 speaks of eschatological victory without reference to the opponents of 16:17-19 (Cranfield 1979: 803). Schreiner grants that a connection to the false teachers mentioned in 16:17-19 exists, but he believes the victory over those opponents is eschatological (Schreiner 2018: 799). Murray and Moo teach that the ultimate victory is eschatological, though they think there may be realizations of the victory throughout the history of the church (Murray 1965: 237; Moo 1996: 933). All three views are possible. Moo notes, “Paul’s prediction that the victory over Satan will come ‘quickly (ἐν τάχει) is no problem for the eschatological view once we appreciate rightly the NT concept of imminence” (Moo 1996: 933, n. 41; cf. Schreiner 2018: 799).

1 Corinthians 7:29, 31: “This is what I mean, brothers: the appointed time has grown very short…. For the present form of this world is passing away.” The form of this world is expressed by Paul in 7:30: “marriage, sadness, joy, possessing, and making use of the things of the world” (Taylor 2014: 191; cf. Ciampa and Rosner 2010: 348-49; Schreiner 2018: 157). At the day of the Lord, these will be replaced by life in the new creation (Lockwood 2000: 257). Fee and Garland claim that the present tense of παράγω (“is passing away”) indicates that that the process has already begun (Fee 1987: 342; Garland 2003: 331). Thus, the present time “has grown very short.” Christians live in the last days expecting the coming of Christ (See esp. Lockwood 200: 255-56 and Schreiner 2018: 156; cf. Ciampa and Rosner 2010: 344).

Philippians 4:5: “The Lord is at hand.” While some understand the nearness of the Lord to be spatial (Bockmuehl 1997: 245-46 is ambivalent), it is best to understand this in reference to the temporal nearness of the coming of the Lord (O’Brien 1991: 489; Fee 1995: 408; Silva 2005: 198; Hansen 2009: 289). On this understanding, “the eschatological dimension of this text may reflect Old Testament texts that speak of the coming ‘day of the Lord’ as ‘near’ (engus): these include Isa. 13:6; Ezek. 30:3; Joel 1:15; 3:14” (Bockmuehl 1997: 246).

Hebrews 10:25: “… all the more as you see the Day drawing near.” Philip Edgcumbe Hughes observes,  “When spoken of in this absolute manner, ‘the Day’ can mean only the last day, that ultimate eschatological day, which is the day of reckoning and judgment, known as the Day of the Lord (cf. 1 Cor. 3:13; Acts 2:20; 1 Thess. 5:2; 2 Thess. 2:2; 2 Pet. 3:10, 12; Mt. 7:22; 10:15; 11:22, 24; 24:36; Mk. 13:32; Lk. 10:12; 17:26, 30, 31; 21:34; Jn. 6:39; Phil. 1:6, 10; 2:16; 1 Cor. 1:8; 5:5; 2 Cor. 1:14; Jude 6; Rev. 6:17)” (Hughes 1977: 416; cf. Attridge 1989: 291; Lane 1991: 290; Guthrie 1998: 346; Koester 2008: 446; O’Brien 2010: 371; Cockerill 2012: 481; Johnson 2018: 147, 150). Though some have suggested that the reference was to AD 70 (Owen 1991: 526), there is nothing contextually that connects to AD 70 and the unqualified usage best links this verse with the eschatological day of the Lord passages (Hughes 1977: 416; Cockerill 2012: 481, n. 70).

James 5:8, 9: “For the coming of the Lord is at hand… the Judge is standing at the door.”  Scot McKnight argues that the term “at hand” cannot simply refer to the imminence of the Second Coming. He claims it must be “understood as referring to something about to happen,” namely the judgment of Jerusalem in AD 70 (McKnight 2011: 411-12). However this requires McKnight to conclude that the Olivet Discourse should be read in a preterist manner and that Paul, in allusions to the Olivet Discourse, understood Parousia differently from Jesus (and James) (McKnight 2011: 406-7). Not only are these positions unlikely, it is also unlikely that James is warning Christian Jews in the dispersion (see McKnight 2011: 67-68) about their being judged by the Lord in the AD 70 judgment on Jerusalem. More likely is the view that Christians are in the last days and that the return of Christ is imminent; the Judge could pass through the doors at any moment (Hiebert 1992: 272-74; Moo 2000: 223-24; Blomberg and Kamell 2008: 227-28; McCartney 2009: 241-42). As McCartney notes, “Three other NT authors use this verb (ἐγγίζω, engizo) to speak of the day of judgment or the arrival of the Lord (Rom. 10 13:12; Heb. 10:25; 1 Pet. 4:7)” (McCartney 2009: 241).

First Peter 4:7: “The end of all things is at hand.” When Peter exhorts his readers to live righteously because “the end of all things is at hand,” je is reminding them that they live in the last days. The next major event of redemptive history is the Second Coming (Lille 1868: 274-75; Grudem 1988: 180; Hiebert 1992: 269; Schreiner 2003: 210; Storms 2018: 347; cf. Achtemeier 1996: 293-94). Though some have argued that this is a reference to the destruction of Jerusalem in AD 70, Sam Storms observes, “it seems strange to speak of it as ‘the end of all things.’” In addition, he questions the relevance of that event as a motivating factor for Christians living in Asia Minor (Storms 2018: 347).

c. A common explanation for this language with reference to events yet future is that “soon” should be understood from God’s perspective: “[T]o the eyes of the eternal and endless God all ages are regarded as nothing, for, as the prophet says, ‘A thousand years in your sight, O Lord, are as yesterday when it is past, or as a watch in the night’” (Oecumenius 2011: 3; cf. Perkins 2017: 313? 314?; Thomas 1992: 55-56; Hamilton 2012: 32; Schreiner 2018: 549-50; Fanning 2020: 75). See 1 Cor. 10:11; 1 Pet. 4:7; 1 John 2:18; James 5:8; Rev. 22:10 (Andrew of Caesarea 2011: 114; Gerhard, 11).

d. Another explanation: “These events could happen at any moment” (Hamilton 2012: 32; cf. Mounce 1998:41). Schreiner notes, “the last days have arrived with the death, resurrection, and ascension of Jesus Christ (Acts 2:16–17; Heb. 1:2). The last hour has now come (1 John 2:18), and thus the end is imminent, and has been for two thousand years. Every generation has rightly said Jesus is coming soon, because all the great redemptive events needed for him to return have been accomplished” (Schreiner 2018: 549-50; cf. Fanning 2020: 75; cf. Osborne 2002: 55).

Filed Under: Uncategorized Tagged With: Eschatology, Revelation

Revelation 1:1 – “the things that must soon take place”

July 18, 2020 by Brian

The words “the things that must soon take place” (ἃ δεῖ γενέσθαι ἐν τάχει) (Rev. 1:1) are probably an allusion to Daniel 2:28-29, 45 in Greek translation: the Lord “made known to King Nebuchadnezzar things that must take place at the end of days [ἃ δεῖ γενέσθαι ἐπʼ ἐσχάτων τῶν ἡμερῶν], and he who reveals mysteries showed to you things that are necessary to take place [ἃ δεῖ γενέσθαι.] (Dan. 2:28-29, LES) (Ladd 1972: 21; Thomas 1992: 53; Beale 1999: 137, 153; Osborne 2002: 54; Smalley 2005: 27; Boxall 2006: 24; Leithart 2018: 71; Fanning 2020: 74-75).

G. K. Beale and Peter Leithart argue that the allusion to Daniel 2:28-29, 45 indicates that John’s visions refer to events that began in John’s own time (Beale 1999: 137, 153; Leithart 2018: 71).

However, there are good reasons for understanding the allusion to support yet future referents (generally speaking) to John’s visions.

a. The earliest commentator on Daniel distinguished between the legs of iron, symbolizing ancient Rome, and the ten toes of iron mixed with clay, which he related to future entities (Hippolytus 2017: 78; cf. Hippolytus 1886: 186). The basic correctness of his interpretation is confirmed by the parallel with the ten horns on the fourth beast in Daniel 7:24-27. These horns relate to the fourth beast but represent a distinct eschatological stage of his activity (see below).

b. The stone, representing Christ’s kingdom, smashed the image, not upon the iron legs of the fourth kingdom (Rome), but upon the iron and clay mixture that represented the divisions that followed the Rome of Jesus’s day (Miller 1994: 100).

c. The stone destroyed not only the feet but all the previous parts of the image as well. The utter destruction of the image symbolized the complete replacement of human kingdoms with the Messianic kingdom (Miller 1994: 101; Greidanus 2012: 76, n. 51). The destruction of “every rule and every authority and power” comes at “the end, when he delivers the kingdom to God the Father” (1 Cor. 15:24). Justin Martyr, Irenaeus, Hippolytus, and Theodore of Cyrus all connected the crushing of the statue with the second advent. Irenaeus taught that the ten toes referred to kings existing in “the last times,” that is in the time of Antichrist. He concluded, “they shall be destroyed by the coming of our Lord” (Irenaeus, AH 5.26.1-2). Theodoret wrote, “Clearly, this teaches about that which will occur at the end, that is, the coming of the kingdom of heaven that is without end.” And, “The stone that was cut without hands and grew into a great mountain and fills the whole earth is the second advent” (Stevenson and Gluerup 2008: 171). Hippolytus taught that the stone crushes “the kingdoms of this world” when Christ “comes from the heavens” that he “might set up the heavenly kingdom of the saints which shall never be destroyed” (Hippolytus 2017: 78 [2.12.7, 2.13.2]; Hippolytus 1886: 209-10 [§27]).

d. Psalm 110 provides a paradigm for understanding the two stages of the coming of Christ’s kingdom. At present the kingdom is coming in salvation, and Christ reigns in the midst of his enemies. In the future, the kingdom will come in judgment, and Christ will scatter kings in the day of his wrath. This vision clearly displays the latter.

e. This eschatological reading finds confirmation in Daniel 7. Interpreters of diverse perspectives recognize that the vision in Daniel 7 elaborates on the vision of chapter 2 (Steinmann 2008: 328; Tanner 2020: 396-97). The same four kingdoms found in Daniel 2 reappear in Daniel 7, symbolized as beasts (cf. Dan. 7:17, 23). Notably, even commentators who denied an eschatological referent to the feet of the statue in Daniel 2 see an eschatological culmination in Daniel 7. Young, along with interpreters from the church fathers onward, identifies the little horn with the Antichrist (7:8, 20, 24) (Young 1949: 150; cf. Hippolytus 136-37 (4.5.3; 4.7.1); Jermone 1958: 77; Wood 1973: 188; Miller 1994: 202-3; Steinmann 2008: 348-49; Tanner 2020: 413; note, however, that these interpreters have different views on Antichrist and his appearing). Young concludes, “Thus, in one remarkable picture, the entire course of history is given from the appearance of the historical Roman Empire until the end of human government” (Young 1949: 150). Steinmann similarly says, “It seems that the vision given Daniel in 7:9–14, which is interpreted in 7:15–28, pictures in one scene the entire sweep of salvation history that includes Christ’s first advent, the church age, and Christ’s second advent” (Steinmann 2008: 329-30).

f. The opposition of the little horn to the saints will only end when the Ancient of Days comes to put an end to it (Dan. 7:22) and when the Son of Man comes to the Ancient of Days (Dan. 7:13-14).

h. Since Daniel 2 is a prophecy about the establishment of the kingdom of God coming in eschatological judgment, the things that must soon take place which John will see in his visions are about the future coming of the kingdom in judgment.

Filed Under: Uncategorized Tagged With: Daniel, Eschatology, Revelation

“The Book of Parables” and the Interpretation of Revelation

April 7, 2020 by Brian

Nickelsburg, George W. E.  and James C. VanderKam. 1 Enoch 2: A Commentary on the Book of 1 Enoch, Chapters 37-82. Hermenia, ed. Klaus Baltzer. Minneapolis: Fortress, 2012.

I read the section by Nickelsburg on the “Book of Parables” (1 Enoch 37-71). One of my goals was to assess the similarity/dissimilarity between “The Book of Parables” and Revelation. There are some similarities between Revelation 4-5 and parts of “The Book of Parables,” but in general “The Book of Parables” is not full of the same rich imagery as Revelation.

There is some similarity in content. “The Book of Parables” draws heavily from Daniel, Isaiah, Ezekiel, and Psalms as does Revelation. It also focuses on a Messiah figure bringing eschatological judgment to the earth. However, “The Book of Parables” lacks Revelations detailed treatment of the Day of the Lord that precedes the final judgment.

I remain skeptical about assigning much weight to “The Book of Parables” in determining how Revelation should be interpreted. I think that comparisons between Revelation and Daniel, Ezekiel, Isaiah, and the other canonical prophets are more significant. However, if “The Book of Parables” weighs at all (e.g., as a witness to how some early interpreters of Daniel, Isaiah, Ezekiel, etc. understood those texts), it is worth noting that “The Book of Parables” is futuristic rather than idealistic, preterist, or historicist in orientation.

Filed Under: Uncategorized Tagged With: Eschatology, Revelation

The Olivet Discourse: Persecution

November 8, 2019 by Brian

In an earlier post I noted that there are four major approaches to the Olivet Discourse. (1) It refers entirely or primarily to the events of AD 70. (2) It refers entirely to eschatological events. (3) It refers to events that span from the first century through the present to the eschatological return of Christ. (4) It refers to AD 70 as the type of the Day of the Lord and to the eschatological Day of the Lord itself.

The interpretation of Matthew 24:9-14; Mark 13:9-13; Luke 21:12-19 verses deals with an apparent chronological discrepancy between Luke and Matthew. Resolving this seeming discrepancy provide support to the thesis that the Olivet Discourse refers to AD 70 as the type of the Day of the Lord and to the eschatological Day itself.


These verses turn to the issue of persecution. There is a seeming discrepancy between Matthew and Luke at this point. Mathew begins this section with “then,” whereas Luke begins with “But before all this.”

Luke’s time reference is clearest. Before the false messiahs, wars, earthquakes, famines, and heavenly signs, Jesus’s followers would be persecuted by both Jews and Gentiles. Acts recounts that this persecution began as soon as the church was formed. Acts even uses the words of Jesus’s prophecy to describe this persecution:

“Lay hands on you” (Acts 4:3, 5:18; 12:1; 21:27); “persecute” (Acts 9:4–5; 22:7–8; 26:14–15); “hand over” (Acts 8:3; 12:4; 21:11; 22:4; 27:1; 28:17); “to synagogues” (Acts 6:9; 9:2; 19:8–9; 22:19; 26:11); “jails” (Acts 5:19–25; 8:3; 12:4–17; 16:23–40; 22:4, 19; 26:10); “kings” (Acts 9:15; 12:1; 25:23–28:28); “governors” (Acts 23:24, 26, 33; 24:1, 10; 26:30; see also 13:7; 18:12).[1]

Luke’s account of the discourse affirms that this persecution will be an opportunity to bear witness to the gospel—which Acts also recounts (4:5-12, 33; 7:1-60; 23:11).[2] Divine empowering to present this witness without forethought may be exemplified by Stephen (Acts 7).[3] These verses, then, clearly describe the persecution of the church as described in Acts before the events leading up to the destruction of the temple in AD 70.

Mark’s account is similar to Luke’s. He adds that the followers of Jesus would be beaten in synagogues, which also occurred in the earliest days of the church (Acts 5:40; 22:19; 2 Cor. 11:24).[4]

Matthew’s account is significantly different from Luke’s. In both Matthew and Luke, Jesus’s followers are delivered up, hated for his name’s sake, and put to death. But the wording is different, and Matthew doesn’t mention the Jewish features (sanhedrin/councils, synagogues) as Mark and Luke do. The Matthean parallel to these verses Mark and Luke occurs in in Matthew 10:19-21, not in the Olivet Discourse.

The parallel between Matthew 10:19-21 and Mark and Luke’s account of the Olivet Discourse can be accounted for by the fact that Jesus, as he traveled from place to place, probably often said similar things on different occasions.[5]

It may be that because Matthew had already presented his readers with the content found in Mark and Luke’s version of the Olivet Discourse, he omitted that material here. The omission also allows Matthew to emphasize the eschatological aspect of the discourse. While Luke emphasized the first century aspect, Matthew presented readers with a part of the discourse not fully represented in Mark and Luke.

In Matthew’s account Jesus indicated that in conjunction with or following the initial birth pains, persecution will come.[6] This persecution will be exacerbated as people “fall away” from the faith and then “betray” believers. Paul interpreted this part of the discourse eschatologically: “In 2 Thess 2:3 (built on the Olivet Discourse) this becomes the ‘apostasy’ or ‘rebellion’ that accompanies the appearance of the ‘man of lawlessness.’”[7]

 Contributing to this apostasy are false prophets. There were certainly many of these in the first century: “Acts 20:30: Gal. 1:7–9: Rom. 16:17, 18: Col. 2:17–end: 1 Tim. 1:6, 7, 20; 6:3–5, 20, 21: 2 Tim. 2:18; 3:6–8; 2 Pet. 2 (and Jude): 1 John 2:18, 22, 23, 26; 4:1, 3: 2 John 7.”[8] But the work of false prophets culminates in the false prophet  (Rev. 13: 11-16).[9] In contrast to the apostates, those who endure throughout the day of the Lord will be saved (24:13 || 13:13).

To close out this section, Jesus said, “And this gospel of the kingdom will be proclaimed throughout the whole world as a testimony to all nations, and then the end will come” (24:14; cf. 13:10). With regard to the type, this prophecy refers to the spread of the gospel throughout the known world of that day.[10] For instance, Paul could say that the gospel was prospering “in the world” (Col. 1:6) and even that it “has been proclaimed in all creation under heaven” (Col. 1:23).

Paul was probably indicating, with expansive language, that the Gospel had gone to all the nations and was continuing to spread among them.[11] The expansive language was used because Paul was stating that “the gospel had in principle already been preached world-wide” even though in practice it is still in process of spreading worldwide.[12]

However, the typological fulfillment of this saying does not exhaust its significance. The ultimate end in view is the one mentioned in 24:6–the end of the day of the Lord when the Son of Man returns to earth. Alford argues that despite the typological fulfillment, “in the wider sense, the words imply that the Gospel shall be preached in all the world, literally taken, before the great and final end come.”[13] The Old Testament prophets looked forward to the day when then nations would be gathered to worship God, and there may be an allusion to that here.[14] Hays says, “One suspects that Isaiah hovers somewhere in the background (passages such as Isa 2:2-4, 49:6, 57:6-8; 60:1-3; cf. Ps 22:27-28).”[15] Revelation also predicts the world-wide proclamation of the gospel (Rev. 5:9-10; 7:9; 14:6), and the ultimate fulfillment of this prophecy will come to pass during the Day of the Lord predicted by Revelation.

Matthew 10:17-22, which parallels Mark and Luke’s accounts of the Olivet Discourse, is part of a discourse that began as instruction for the Twelve as Jesus sent them out on a preaching and healing mission to the Jews. However, by verse 17 the discourse looks beyond that initial mission.[16] In verse 5 Jesus instructed the Twelve to limit their mission to the Jews, but by verse 18 the Gentiles are in view as well.[17] In addition, the persecution envisioned in 10:17-22 goes far beyond anything that occurred during Jesus’s earthly ministry.[18] By verses 22 and 23 “the end” and the “coming” are in view. Thus this passage culminates on an eschatological note.[19]

The phrase “you will not have gone through all the towns of Israel before the Son of Man comes” is obviously not true if it refers to the Twelve’s evangelistic mission during Jesus’s earthly ministry. There are two plausible interpretations that both have a long pedigree. Hilary of Poitiers proposed,

In order to show that the pagans were going to believe in the apostolic preaching, while the rest of Israel would believe only at the occurrence of his [second] advent, he said: You will not finish going through the cities of Israel until the Son of Man comes. In other words, once the full number of pagans is added, the rest of Israel will be placed in the Church at the future advent of his glory in order to complete the number of saints.[20]

Many modern commentators have similarly concluded that these verses indicate that the “mission to Israel” will not be complete before the Second Coming.[21]

Another option is that these words “do not denote the mission but the flight of the disciples. This is clear from the beginning of this verse, ‘When they persecute you in this city, flee ye into another.’”[22] Something similar to this can be found in the Incomplete Commentary on Matthew.[23] This reading may parallel Revelations 12:13-17. In either case this passage is ultimately eschatological.

The eschatological nature of Matthew 10 casts the parallels in Mark 13 and Luke 21 in another light. Though Luke certainly emphasizes the typological fulfillment in his presentation, the eschatological element should not be thought to be entirely absent in Luke and Mark. Mark in particular has two eschatologically oriented parallels with Matthew in this section: the gospel will be preached to all the nations (13:10), the one who endures to the end is the one who is saved (13:13).


[1] Garland 2012: 830, n. 11; cf. Stein 1992: 516-17.

[2] Garland 2012: 831.

[3] Edwards 2015: 600.

[4] Strauss 2014: 574.

[5] Wright 1992: 422-23; cf. Carson 1984: 248.

[6] Meyer 1884: 131-32.

[7] Osborne 2010: 875-76; cf. Wilkins 2014: 99.

[8] Alford 1976: 237-38.

[9] Osborne 2012: 876.

[10] Witsius 1837: 407-8 (4.15.13); Alford 1976: 238; Blomberg 1992: 356.

[11] Davenant 1627: 265; O’Brien 1982: 71.

[12] Wright 1986: 89.

[13] Alford 1976: 238.

[14] Nolland 2005: 967.

[15] Hays 2016: 95.

[16] Blomberg 1992: 174; Davies and Allison 2004a: 179, 181-82; Luz 2001: 89.

[17] Carson1984: 242.

[18] Davies and Allison 2004: 179.

[19] Davies and Allison 2004: 182; Nolland 2005: 425.

[20] Hilary of Poitiers 2012: 119.

[21] Blomberg 1992: 176; Bock 2002: 573; Davies and Allison 2004: 190; Wilkins 2014: 97-98.

[22] Ridderbos 1962: 509; cf. Nolland 2005: 427.

[23] Oden and Bray 2010: 179

Filed Under: Uncategorized Tagged With: Eschatology, Gospel of Matthew, Olivet Discourse

The Olivet Discourse: The Beginning of Birth Pains

November 4, 2019 by Brian

In an earlier post I noted that there are four major approaches to the Olivet Discourse. (1) It refers entirely or primarily to the events of AD 70. (2) It refers entirely to eschatological events. (3) It refers to events that span from the first century through the present to the eschatological return of Christ. (4) It refers to AD 70 as the type of the Day of the Lord and to the eschatological Day of the Lord itself.

The interpretation of these verses largely determines whether an interpreter will adopt view 3 or view 4 (the two most likely interpretive options).

Matthew 24:4-8; Mark 13:5-8; Luke 21:8-11

These verses were clearly fulfilled typologically in the years between Christ’s ascension and the destruction of the temple in AD 70. Many commentators document these historical fulfillments:

Various messianic pretenders arose, most notably Theudas (Acts 5:36; Josephus, Ant. 20.97–99, 160–72, 188, who describes other false claimants as well). The war of Israel against Rome began in A.D. 66–67 and was preceded by the growing hostility incited by the Zealots. Famine ravaged Judea, as predicted in Acts 11:27–30, datable to ca. A.D. 45–47 by Josephus, Ant. 20.51–53. Earthquakes shook Laodicea in A.D. 60–61 and Pompeii in A.D. 62 (cf. also Acts 16:26).[1]

However, as is common when type is followed by its anti-type, the type only foreshadows the fuller fulfillment of the type. Luz observes that, “we should understand their ‘I am the Christ’ as a way of identifying with Jesus Christ and not as a general messianic claim.”[2]  And even if the claim is understood as general, Meyer observes,

We possess no historical record of any false Messiahs having appeared previous to the destruction of Jerusalem (Barcochba did not make his appearance till the time of Hadrian); for Simon Magus (Acts 8:9), Theudas (Acts 5:36), the Egyptian (Acts 21:38), Menander, Dositheus, who have been referred to as cases in point …, did not pretend to be the Messiah.[3]

Thus the first century shadows point toward a fuller, future fulfillment.

Many interpreters understand these verses to describe the entire inter-advent period.[4] Even some who in general see later parts of the discourse as concerning both AD 70 and the future, see these verses as exclusively focused on the entire inter-advent period.[5] These interpreters think that Jesus’s statement “but the end is not yet/immediately” (24:6 || 13:7 || 21:9) indicates that this section cannot present the events of the day of the Lord. Blomberg even proposes that parallels between this section and Revelation 6 confirm this (on the supposition that the eschatological tribulation period cannot begin until the seven seals are broken).[6]

However, it is best to understand these verses as referring typologically to the first century and ultimately to the ultimate day of the Lord.[7] In terms of the type, the end in view is the destruction of the temple.[8] There is a definite first-century referent to “the end” as far as the type is concerned. Regarding the anti-type, the end “must be taken as referring to the end of the dolores Messiae,” that is the end of Messianic pangs (see v. 8), which signify the time of great trouble that precede the Son’s return to earth.[9] Vos observed,

As an infant cannot be born without pains, so too the rebirth of the entire earthly creation, which coincides with the end, will occur under terrible labor pains. The beginning of those pains consists of wars, sicknesses, famines, and earthquakes. In itself all of this would not yet be something special, but Luke 21:11 tells us that this will be accompanied by “terrible things and great signs from heaven,” thus by something absolutely extraordinary, so that it will be easy to distinguish them from ordinary disasters and distresses.[10]

Carson provides some helpful information about the “birth pains”:

“Birth pains” (v. 8) in this context (elsewhere in the NT in Acts 2:24 [“agony”]; 1 Thess. 5:3) stems from such OT passages as Isaiah 13:8; 26:17; Jeremiah 4:31; 6:24; Micah 4:9-10. By this time it was almost a special term for “the birthpangs of the Messiah,” the period of distress preceding the Messianic age.[11]

Though most of the Old Testament passages cited by Carson refer to Israel writhing under historical judgments, Isaiah 13:8 links the image with the eschatological day of the Lord (cf. Isa. 13:6). Significantly, Paul alludes to the birth pains of the Olivet Discourse in his description of the onset of the day of the Lord in 1 Thessalonians 5:3.[12] Thus Paul interprets that these verses as referring ultimately to the final day of the Lord.

This distinction between the initial birth pangs and “the end” reveals that the final day of the Lord is not an instantaneous event coterminous with the return of Christ.[13] Instead, these verses indicate that “the eschatological tribulation extend[s] over time.”[14]

Luz captures the meaning of this section of the discourse well when, while acknowledging first century applicability, he states, “Thus begin the ‘pangs’—that is, the tribulations of the last days…. Thus all of that is not yet the end, but it does deal with the beginnings of the end.”[15]


[1] Blomberg 1992: 356; cf. Aquinas 2012: 764-65; Alford 1976: 236-37; Edwards 2002: 391-92

[2] Luz 2005: 191.

[3] Meyer 1884: 128.

[4] Carson 1984: 497; Osborne 2010: 874.

[5] Turner 2008: 565.

[6] Blomberg 1992: 353-54; cf. Cranfield 1959: 396.

[7] Cf. Aquinas 2012: 764-65; Nolland 2005: 962-63; Blaising 2010: 41, 45, n. 39.

[8] Garland 2011: 829.

[9] Meyer 1884: 129.

[10] Vos 2016: 285.

[11] Carson 1984: 498; cf. Blaising 2010: 45-46. Note, however, that Carson understands these verses to refer to the entire inter-advent period.

[12] Milligan 1908: 65; Morris 1984: 94; Best 1986: 208; Green 2002: 234; Beale 2003: 137; Davies and Allison 2004b: 340, 342; Shogren 2012: 204.

[13] As in Beale 2003: 144.

[14] Davies and Allison 2004b: 341.

[15] Luz 2005: 192.

Filed Under: Uncategorized Tagged With: Eschatology, Gospel of Matthew, Olivet Discourse

The Olivet Discourse: Matthew 24:1-3; Mark 13:1-4; Luke 21:5-7

November 1, 2019 by Brian

Yesterday I noted that there are four major approaches to the Olivet Discourse. (1) It refers entirely or primarily to the events of AD 70. (2) It refers entirely to eschatological events. (3) It refers to events that span from the first century through the present to the eschatological return of Christ. (4) It refers to AD 70 as the type of the Day of the Lord and to the eschatological Day of the Lord itself.

In this and subsequent posts I plan to provide a brief exposition of the first part of the Olivet Discourse according to the fourth approach.


When Jesus left the temple for the last time, judgment may have been an implication of this departure. As Yhwh left the temple in Ezekiel 10, so now the Messiah left the temple.[1] Since all three Gospels note that Jesus had pronounced judgment on the Jewish leaders, the judgment aspect of this departure may have been apparent to the disciples. Matthew records that Jesus had proclaimed “your house is left to you desolate” (23:38). The disciples’ praise of the temple buildings may have been a response to this saying. Perhaps they wished Jesus to affirm their view of the temple’s splendor—a visible sign of God’s presence and splendor.[2] At the very least their response shows them to be out of step with Jesus’s viewpoint of the temple.

Jesus responded to their praise of the temple by predicting, “There will not be left here one stone upon another that will not be thrown down” (24:2 || 13:2 || 21:6). This statement provoked questions from the disciples. All three Gospels record the disciples asking, “when will these things be?” (24:3 || 13:4 || 21:7). They were clearly asking Jesus when the temple destruction he spoke of would take place.

Matthew pairs this question with another, given in two parts: “and what will be the sign of your coming and of the end of the age?” (24:3). Here the disciples link the destruction of the temple with an eschatological advent of Christ. The same thing occurs in Mark, though with less clarity: “and what will be the sign when all these things are about to be accomplished?” (13:4).[3] This phrase alludes to Daniel 12:6-7,[4] a passage describing “a time of trouble” for Israel “such as never has been since there was a nation till that time” (12:1). In the course of this vision someone says, “How long shall it be till the end of these wonders?” (12:6). The response is that “it would be for a time, times, and half a time, and that when the shattering of the power of the holy people comes to an end all these things would be finished” (12:7) (bold italics indicate parallel wording in the Greek text of Daniel and Mark). When Daniel inquired further, he was told, “the words are shut up and sealed until the time of the end” (12:9). According to Luke, as Jesus was leaving the temple, the disciples asked Jesus, “and what will be the sign when these things are about to take place?” (Luke 21:7). The plural “things” may indicate that more than just the temple is in view,[5] though it may just indicate that Luke is more focused on the temple destruction in his account of the discourse.[6]

When the Gospels are compared Luke’s presentation focuses the reader’s attention on the typological fulfillment in AD 70 whereas Matthew’s presentation focuses on that anti-typical fulfillment in the final day of the Lord.[7]

Clearly the disciples linked the destruction of the temple and the Son of Man’s coming at the end of the age. They expected these things to happen as a single event, and Jesus, who in this discourse states that he did not know the timing of these events (and thus whether or by how much they are separated), treats them together (24:36 || 13:32). It was appropriate for him to link the two events: “the events accompanying those judgments upon the guilty city will be the foreshadowing of the Final Judgment at His second advent.”[8]

Perhaps this is fitting because the temple was microcosm of the cosmos. The judgment on the one symbolized the judgment on the other.


[1] Oden and Bray 2010: 370; Aquinas 2012: 762; Calvin 1996: 115; France 2002: 495; Strauss 2014: 568; Robertson 2004: 297; Köstenberger, Stewart, and Makara 2017: 35.

[2] Swete 1898: 295; Bolt 2004: 92.

[3] Cranfield 1959: 393-94.

[4] Edwards 2002: 390; Adams 2007: 140.

[5] Marshall 1978: 762; Bock 1996: 1663.

[6] Garland 2011: 828; Edwards 2015: 595.

[7] Bock 2016: 206.

[8] Geldenhuys 1951: 523.

Filed Under: Uncategorized Tagged With: Eschatology, Gospel of Matthew, Olivet Discourse

Four Interpretive Approaches to the Olivet Discourse

October 31, 2019 by Brian

Interpreters have understood the Olivet Discourse in at least four major ways.

View 1

Some limit the referent of Jesus’s teaching exclusively to the Fall of Jerusalem in AD 70[1] or almost exclusively to the Fall of Jerusalem (with the eschatological coming entering only after Matthew 24:36 || Mark 13:32).[2] The validity of this view hangs on an interpretation of Matthew 24:29-31 || Mark 13:24-27 || Luke 21:15-27 which I find untenable. I hope to explain why in a future post.

View 2

At the opposite extreme are interpreters who hold the discourse to be entirely eschatological. Luz identifies this as the oldest view, linking it to the Didache (16:3-7), Irenaeus (AH 5.25.2), Hippolytus, Hilary, and Cyril of Jerusalem.[3] However, given the limited nature of these citations, it is difficult to decide whether these writers held that the discourse was exclusively eschatological. Clear exponents of the completely eschatological view are Schlatter and Zahn.[4]

It is difficult, to exclude the destruction of the temple in AD 70 from the discourse, since it was Jesus’s statement about its destruction that gave rise to the discourse.[5] This approach thus does not best account for all of the data.

View 3

A common view takes part of the discourse to be historical (referring to the events of AD 70 and to the entire era from the destruction of Jerusalem to the return of Christ) and part of the discourse to be eschatological. These interpreters differ, however, upon where to draw the line between the historical and eschatological sections. The patristic author of the Incomplete Commentary on Matthew said he knew of an interpreter who divided the sermon at the abomination of desolation. What happened before that verse referred to the events of AD 70, but what occurred after referred to the eschatological coming of Christ.[6] For Calvin, Matthew 24:1-8 and 24:15-22 refer to the events of AD 70, 24:9-14, 23-28 refer to the entire period from the fall of Jerusalem to the end, and 24:29-31 refer to the eschatological tribulation and coming.[7] Lange proposed that the first part of the discourse unfolded in three cycles: from the apostles to the eschaton (Matt. 24:4-14), from “the approaching destruction of Jerusalem” to the final judgment (Matt. 24:15-28), and a final cycle restricted to the end (Matt. 24:29-44).[8] Carson and Blomberg both take Matthew 24:4-28 to refer to the whole inter-advent period with verses 15-21 focusing on the fall of Jerusalem. Verses 29-31 concern the eschatological coming, and verses 32-35 again cover the entire inter-advent period.[9]

This approach is superior to the preceding two, but it suffers from several defects. First the lack of agreement as to what is historical and what is future casts some doubt on this approach. Second, Blaising observes that this approach “renders the discourse somewhat confused.” Jesus is supposed to be addressing questions about the temple’s destruction and his return at the end of the age. But for Carson and Blomberg the discourse “begins instead with general remarks about the church age, abruptly returns to the intended agenda with the abomination of desolation, and then rockets forward to the topic of the parousia.”[10] Third, these interpretations tend to neglect connections to the Old Testament passages which locate the entire discourse with the framework of the eschatological day of the Lord.[11]

View 4

A fourth approach takes the discourse to refer to both the events of AD 70 and the the events of the eschatological day of the Lord. The events of AD 70 are a type of the eschatological day of the Lord, so Christ could speak of them together.

This view reaches back to the early church (Luz identifies Augustine, in a letter to Hesychius, as the originator of this view).[12] The patristic author of the Incomplete Commentary on Matthew observed,

the Lord does not say distinctly which signs pertain to the destruction of Jerusalem  and which to the end of the world, namely, so that the same signs may seem to pertain both the manifestation of the destruction of Jerusalem and to the manifestation of the end of the world because he did not explain to them in order like a history how the things were to be done, but in a prophetic manner he predicted to them the things that were to be done.[13]

This view has commended itself to other interpreters throughout the ages. It was noted by Thomas Aquinas in his commentary on Matthew. Thomas is not entirely clear whether it is his view because he lists various interpretations without specifying his preference, but it may be his view.[14]

Jonathan Edwards held this view:

In this chapter respect is had especially to two events, one the destruction of Jerusalem and the works of God that accompanied it, the other the end of the world. And some things are most applicable to one, and others to another, as is common in those parts of Scripture that have respect to various events.[15]

It was also the view of nineteenth-century Baptist commentator John Broadus, who observed,

Every attempt to assign a definite point of division between the two topics has proved a failure. Place it after v. 28, saying that up to that point only the former topic is meant, and after that point only the latter, and at once we see that v. 34 must refer to the destruction of Jerusalem. Place it after v. 34 or 36 or 42, and we cannot resist the persuasion that v. 30f. (and v. 36) must refer to the final coming for judgment (comp. 12:41-43; 2 Thess. 1:7-10). But if the destruction of Jerusalem was itself in one sense a coming of the Lord, why may we not suppose that the transition from this to the final coming is gradual?[16]

The English expositor Henry Alford agreed: “it must be borne in mind that the whole is spoken in the pregnant language of prophecy, in which various fulfilments are involved…, the destruction of Jerusalem and the final judgment being both enwrapped in the words.”[17]

The Dutch Reformed theologians Geerhardus Vos, Herman Ridderbos. and Anthony Hoekema also take this view. Vos said, “In the answer of the Savior a sharp division is not made between what belongs to the one and what belongs to the other, and it is very difficult for us to make the division.”[18] Hoekema observed,

As we read the discourse, however, we find that aspects of these two topics are intermingled; matters concerning the destruction of Jerusalem (epitomized by the destruction of the temple) are mingled together with matters which concern the end of the world—so much so that it is sometimes hard to determine whether Jesus is referring to the one or the other or perhaps to both. Obviously the method of teaching used here by Jesus is that of prophetic foreshortening, in which events far removed in time and events in the near future are spoken of as if they were very close together.[19]

Craig Blaising defends this approach by observing that Christ himself did not know the day or the hour of his return (Matt. 24:36). Thus, “Jesus, by his own admission, does not know whether the AD 70 destruction and the parousia will be one and the same or two different events.[20] In Matthew 24:4-35 sets out a “pattern” that links “Daniel’s time of the end” with the Day of the Lord. “The whole pattern is the parousia. However, just as was the case in the Old Testament, it is possible for a type of the eschatological day of the Lord to appear in history in advance of the antitype.”[21] Blaising concludes,

In the case of the Olivet Discourse, the narrative structure which is itself a synthesis of the prophetic patterns—the day of the Lord and Daniel’s time of the end—references both the AD 70 destruction and the future parousia with language that may be wholly applicable to one, wholly applicable to another, or equally applicable to both at the same time.[22]

The major weakness of this view is that interpreters do not always agree in their identification of the near and far fulfillments of specifics within the discourse. The patristic interpreters tended to allegorize the far fulfillments.[23] Even later interpreters, who avoid allegorical interpretation, do not always agree on the particulars. Nonetheless, this view has a good heritage and seems to avoid the problems of the other views while incorporating their strengths.


[1] Owen 1812: 138-39; Wright 1996: 339-66.

[2] France 2002: 500-46; France 2007: 890-947.

[3] Luz 2005: 185.

[4] Noted in Ridderbos 1962: 489-91; Carson 1984: 492.

[5] Strauss 2014: 565.

[6] Oden and Bray 2010: 381.

[7] Calvin 1996: 118-51. Calvin commented on a harmony of the Gospels, The Matthew references above include the parallels to Mark and Luke.

[8] Lange 2008: 418.

[9] Carson 1984: 495; Blomberg 1992: 353-64.

[10] Blaising 2010: 38.

[11] Blaising 2010: 39.

[12] Luz 2005: 187. Aquinas, however, distinguishes Augustine’s view from this one. Aquinas 2012: 763.

[13] Oden and Bray 2010: 372-73.

[14] Aquinas 2012: 764-90.

[15] Edwards 2006: 864.

[16] Broadus 1886: 480.

[17] Alford 1976: 1:235.

[18] Vos 2016: 285. Though in a later writing Vos did distinguish between (a) the signs of the destruction of Jerusalem (vsss. 14-20); (b) the signs of the parousia (vss. 24-27).” Vos 2001: 33.

[19] Hoekema 1979: 148; cf. Ridderbos 1962: 477-95.

[20] Blaising 2010: 39.

[21] Blaising 2010: 40.

[22] Blaising 2010: 41.

[23] Oden and Bray 2010: 373.

Filed Under: Uncategorized Tagged With: Eschatology, Gospel of Matthew, Olivet Discourse

Two Articles on Purgatory

February 23, 2019 by Brian

Walls, Jerry L. “Purgatory for Everyone,” First Things 122 (April 2002): 25-31.

Walls, a Methodist, argues for purgatory on the grounds that salvation involves transformation, that this transformation to perfection  is often not complete in this life, and that this transformation cannot be effected immediately upon death because such transformation requires human cooperation and takes time.

Barrett, Matthew. “Should Evangelicals Embrace the Doctrine of Purgatory,” Credo 3, no. 1 (Jan 2013): 44-54.

Barrett provides a helpful summary of Walls’s argument (drawing on Walls’ book on purgatory) followed by several compelling reasons why Walls’s argument fails.

Walls tries to open the door for purgatory by claiming Scripture does not directly speak to the issue one way or the other–allegedly allowing for the doctrine to be deduced from other doctrines. Barrett, however, observes that there are numerous Scriptures that promise believers will be with the Lord after death. Most notably, Jesus promised this to the thief on the cross–a candidate for post-mortem purgation and sanctification if there ever was one.

Barrett also notes significant doctrinal problems, such as Walls’s formulation requiring a libertarian view of free will,  his advocacy of postmortem opportunities for salvation, and his raising the possibility of apostasy after death.

Finally, Barrett does not think that Walls’s attempt to make purgatory about sanctification rather than justification removes the works salvation problem.  

Filed Under: Uncategorized Tagged With: Eschatology, Purgatory

Blaising and Goodwin on Eschatology

December 20, 2018 by Brian

Craig Blaising, “The Kingdom That Comes with Jesus: Premillennialism and the Harmony of Scripture,” Southern Baptist Journal of Theology 14, no. 1 (2010): 4-11.

This is a brief argument for premillennialism that spans the canon. Blaising begins by noting that Isaiah 24-25 present the following sequence: The day of the Lord, a punishment that will happen after “many days,” and then the abolition of death. Isaiah 65 speaks of the continued existence of death in the context of the new creation. When interpreted in light of Isaiah 24-25, this is best located in the “many days” subsequent to the day of the Lord but prior to the abolition of death. Additional evidence for a millennial period exists in the continued presence of sin and the coercive rule of Christ on earth in the future (Isa. 11; Zech. 14). First Corinthians 15 gives the sequence of first the resurrection of Christ, then the resurrection of his people, and then the end―which opens the possibility of a period between the resurrection of the righteous and the end. Finally, Blaising argues for a sequence that runs from Revelation 19 through Revelation 20. The logic of the passage requires that the dragon, who was not finally dealt with at the end of chapter 19, be dealt with later in the narrative. In addition, the passage’s affirmation of the resurrection of the martyrs followed by the resurrection of the wicked s thousand years later point to a millennial period.

Goodwin, Thomas. “Of the Blessed State of Glory which the Saints Possess after Death.” The Works of Thomas Goodwin. Vol. 7. Edinburgh: James Nichol, 1863.

The title of this work aptly describes its content. The bulk of the work is an argument that 2 Corinthians 5 refers to the state of the saints in heaven immediately after death. Goodwin did not convince me of his position, but his arguments are worth reading. Goodwin also exposits Revelation 14:13; John 11:25-26; Romans 8:18.

The discussion of 2 Corinthians 5 could get technical, but much of this treatise was warm and designed to help believers see the blessedness of God himself, which believers will enjoy for eternity.

Filed Under: Uncategorized Tagged With: Blaising, Eschatology, Intermediate State, Millennium, Thomas Goodwin

Richard Bauckham on the Structure of Revelation

December 15, 2018 by Brian

Bauckham, Richard. “Structure and Composition.” In Climax of Prophecy: Studies on the Book of Revelation. New York: T&T Clark, 1993.

Richard Bauckham has proposed the most convincing structure of Revelation among the proposals that I’ve surveyed. Bookending the whole are a prologue (1:1-8) and an epilogue (22:6-21). The major divisions of the book are signaled by the use of “in the Spirit” (1:10; 4:2;17:3; 21:10), resulting in the following structure:

  • 1:9-3:22—”vision of the risen who gives the seven messages to the churches
  • 4:1-16:21—”vision of heaven…from which develops the whole sequence of judgments”
  • 17:1-21:8—the fall of Babylon though the coming down of the NewJerusalem
  • 21:9-22:9—the New Jerusalem (pp. 3-4)

Within this structure there are other substructures and linkages. For instance parallel wording in 17:1-19:10 and 21:9-22:9 (particularly at the beginning and end of the sections) show these sections to be parallel: “they deal respectively with the two cities that John portrays as women: Babylon and Jerusalem.” Further, “between the two sections 17:1-19:10 and 21:9-22:9 comes a section which must be understood as a single section describing the transition from one to the other” (p. 5).

The longest section of the book is 4:1-16:21, and the series of seven seals, trumpets, and bowls mark distinct subsections. He notes that the formulaic repetition of rumblings, thunder, lightning, etc. in with the seventh item in each series unifies the series. In addition, “The judgment of the seventh seal-opening, the climax of the first series, described by this formula in 8:5, encompasses the whole course of the judgments of the seven trumpets,and similarly the judgment of the seventh trumpet, described by this formula in 11:19b, encompasses the whole series of bowl judgments, climaxing in the final, fullest elaboration of the formula in 16:18-21” (p. 8). In addition, an interlocking of the seventh seal and trumpet with the series that follows marks each series as a development of the first.

Between the sixth and seventh seal and trumpet, are intercalations that parallel one another. Bauckham suggests that “these lengthy interruptions in the sequence of judgments delay the final, seventh judgment, and such delay would be particularly felt in oral performance. They serve to incorporate the issue of delay into the structure of the book” (12). He further suggests that the second intercalation (chs. 10-11) is focused on the theme of witness. I think the same could be said of the first intercalation.

Bauckham notes that many structures of Revelation struggle with how to handle Revelation12-14. He takes the abrupt beginning of chapter 12 to mark a distinct subsection that intentionally restarts the narrative. In this case, it alludes far back as Genesis 3:15 and more specifically begins with the birth of Christ. “But if John has not integrated this section into the rest of his book at the beginning of the section, he has done so at its end. He links it to the account of the seven bowls which follows by the same technique of overlapping or interweaving as he had used to link the series of seal judgments to the series of trumpet judgments” (16).

This leads Bauckham to propose the following structure of Revelation:

1:1-8 Prologue
1:9-3:22 Inaugural vision of Christ and the churches including seven messages to the churches
4:1-5:14 Inaugural vision of heaven leading to three series of sevens and two intercalations:
    6:1-9:1; 8:3-5 Seven seals, numbered 4 + 1 + (1 + intercalation) + 1
    8:2; 8:6-11:19 Seven trumpets, numbered 4 + 1 + (1 + intercalation) + 1
12:1-14:20; 15:2-4 The story of God’s people in conflict with evil
    15:1; 15:5-16:21 Seven bowls, numbered (4+3) without intercalation
17:1-19:10 Babylon the harlot
19:11-21:8 Transition from Babylon to the New Jerusalem
121:9-22:9 The New Jerusalem the bride
22:6-21 Epilogue

Bauckham, Climax of Prophecy, 22.

Filed Under: Uncategorized Tagged With: Eschatology, Revelation, Richard Bauckham