There is a development between expectation for the rebuilding of the New Jerusalem/Temple in the Old Testament and the coming of the New Jerusalem/Temple in Revelation. In Revelation, there is a dynamic relation between the New Jerusalem and the Heavenly Jerusalem: the New Jerusalem is the descent of the Heavenly Jerusalem. Moreover, there is no Temple building which was expected as the eschatological promise in the Old Testament but rather God and the Lamb is the Temple. How can this shift be explained? Pilchan Lee examines the exegetical tradition which existed between the Old Testament and Revelation. He assumes that as the exegetical tradition, the early Jewish (apocalyptic) literature functions as a key element for forming the idea of the New Jerusalem in Revelation. John's main argument is that the church (which is symbolized by several images) is placed in heaven now (chapters 4-20) and the church (which is symbolized by the New Jerusalem) will descend to the earth from heaven in the future (21-22).
This is a narrative commentary on the Book of Revelation which provides fascinating new look at John's Apocalypse. The symbolic and theological significance of setting, rhetoric, point of view, character, and plot are throughly discussed in this volume.
General and scholarly interest in Revelation has never been greater. This is a specially commissioned set of state-of-the-art studies on the most important aspects of Revelation and its significance for the 21st century--by the world's leading scholars. The studies can be grouped in relation to three main themes: strategies of interpretation (theological, literary, feminist, metaphorical); the nature of the violent imagery; and passages of particular interest (the letter to Laodicea, 'praise and politics', Old Testament allusions, the second coming of Christ).This book will provide an invaluable resource for researchers and students alike.
This study provides an in-depth analysis of the relationship between modernity and Christianity. The author argues that the notion of revelation is eminently reasonable and indissolubly connected with being and reality. He takes Jaspers' philosophy of religion as representative of the 'classical' modern critique and gives it its due. He then takes a step backward, so to speak, and by means of a consideration of the history of ideas, seeks to rehabilitate the Christian understanding of revelation. To do this, he draws upon Schelling's remarkable philosophy of revelation and Baader's much less familiar speculative dogmatics. However, this study is much more than a profound philosophical and theological account of the thought of Jaspers, Schelling and Baader. It is above all an eloquent defence of the plausibility and intelligibility of what Christians have always believed. In fact, the author makes a compelling case for the claim that revelation is 'that without which Christianity cannot be thought'.
About seventy years after the death of Jesus, John of Patmos sent visionary messages to Christians in seven cities of western Asia Minor. These messages would eventually become part of the New Testament canon, as The Book of Revelation. What was John's message? What was its literary form? Did he write to a persecuted minority or to Christians enjoying the social and material benefits of the Roman Empire? In search of answers to these penetrating questions, Thompson critically examines the language, literature, history, and social setting of the Book of the Apocalypse. Following a discussion of the importance of the genre apocalypse, he closely analyzes the form and structure of the Revelation, its narrative and metaphoric unity, the world created through John's visions, and the social conditions of the empire in which John wrote. He offers an unprecedented interpretation of the role of boundaries in Revelation, a reassessment of the reign of the Emperor Domitian, and a view of tribulation that integrates the literary vision of Revelation with the reality of the lives of ordinary people in a Roman province. Throughout his study, Thompson argues that the language of Revelation joins the ordinary to the extra-ordinary, earth to heaven, and local conditions to supra-human processes.
This contribution to The New International Commentary on the New Testament is a revision of Robert Mounce's original entry on the book of Revelation and reflects more than twenty additional years of mature thought and the latest in scholarship.