VAN THAR LEH LEI THAR
Introduction
The book of Revelation is one of the most fascinating books of the Bible that the Christians today are gripping of. There can be many approaches into the book itself as the hidden language in the book can provoke varied interpretations. Whatever be the case, the paper will tried to study Revelation 21:1-5 in an exegetical way, that will in course of the work try to highlight what can be infer from it as far as the present scenario especially globalization is concern.
Methodology
As mentioned earlier, the book of Revelation provoked many kinds of interpretation as a result of the symbolic language. There are various kinds of interpretation like chiliastic[1] method, allegorical[2] method, preterist[3], historicist[4], futurist or eschatological[5] view, idealist or timeless symbolic.[6] However, in the course of the paper, it will be most suitable to follow a preterist method since there is an attempt to reflect on the issue confronting at our own time.[7] Besides, the book of Revelation is against empire building of the Roman hegemony under the so-called resistance literature.
The Book of Revelation
The book of revelation is normally considered as belonging to a class of literature referred to as apocalyptic[8], the term apocalyptic use to denote a literary genre is derived from Rev.1.1, where it designates the supernatural unveiling of that which is about to take place. In contemporary discussion apocalyptic applies more broadly to a group of writing which flourished in the biblical world between 200 BCE to 100 CE. It is not possible to establish with any precision the exact boundaries of apocalyptic. It is generally true that an apocalypse normally purports to be a divine disclosure in which God promises to intervene in Human history to bring times of trouble to an end and destroyed all wickedness.[9]
Historical Background
The author of Revelation is writing to the Christians of Asia Minor, modern day Turkey, to give them hope in the face of persecution. The Emperor Nero had unleashed the first full blown persecution of Christians during his reign (54- 68 CE). The Roman historian Suetonius recounts the legend that Nero was to come back to life, Nero redivivus. The Book of Revelation understands that the Emperor Domitian (81-96 CE) is in fact the reincarnation of Nero and is now persecuting the Christians of Asia Minor. Suetonius also tells us that during Domitian’s reign there was a violent persecution of the Jews and those who lived like Jews (Christians) because they would not pay the exorbitant taxes leveled upon them nor would they acclaim the Emperor as Lord. The persecution and the time of the writing of Revelation occurred in the mid-90’s CE.[10] It was composed in hard times, and its dominant note is one of hope and victory. The decisive battle has been fought and won once for all: the Lamb has conquered, and conquered in being slain; so also his faithful followers achieve their conquest “by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death” (Rev. 12:11). This confidence gave many Christians the necessary courage to endure under successive persecutions for the next two centuries and more.[11]
Form-Critical Analysis and Structure of Revelation 21:1-5
Revelation 21:1-5 is under the theme of new heaven and the new earth that composed the new creation (21:1-8), the new Jerusalem (21:9-22: 5) followed by an epilogue of the book which is 22;6-21.[12] Rev 21: 1-8 is the third and last subsection within 19:11-21:8 a section framed by two angelic revelations in 17:1 – 19:10 and 21:9 – 22:9. 21:1-8 consists of two subordinate units of text. Firstly, 21:1-4 (an angelic speech from the throne) and secondly, 21:5-8 (a speech of God, seated on his throne). This section is a textual unit framed at the beginning by kai eidon (then i saw) formula (v1) which is used here to introduce a new vision. The first subunit of 21:1-8, vv1-4 is framed by verbal parallels[13] in v.1, “the first (prwtos) heaven and the first (prwte) earth had passed away and in verse 4 “the former things had passed away (ta prwta apelqan). Rev. 21.5 however serves as a transition, for it both concludes vv 1-4 and introduces vv.5.b-8. Rev 21:1-4 consists of two main elements.[14]
This elements fall into a chiastic schema[15] in which the four terms or phrases kainos “new” v.1a prwtos “first” v.1b apelqan “passed away” v.1.b ,and ouk estin eti “ no longer exists” (v1b) occur in reverse order in vv.4b and 5a.[16] This chiastic structure indicates that a new unity has been imposed on this passage following the insertion of 21:5-22:2 between 21:1-4 and 22:3-5 (an original poetic unity[17]) The structure of this passage is now intended to direct the reader to focus on the importance of the descent of the holy city since the longest description in this text unit is devoted to the significance of that event (vv3-4a).[18]
The second subunit, vv 5- 8 is also an audition[19] but a very special one because it is attributed to God, who is seated on his throne.[20] The first saying in v.5a forms a conclusion to vv1-4 as well as an introduction to vv.5-8. A linguistic feature that links vv 5-8 with vv 1-4 is the pronoun tauta, “these things”, which probably refers to eschatological blessings in v. 4.[21]
Exegesis
1Then I saw a new heaven and new earth; for the first heaven and the first earth had passed away, and the sea was no more. 2 And I saw the holy city, the new Jerusalem, coming down out of heaven from God, prepared as a bride adorned for her husband. 3And I heard a loud voice from the throne saying, “See, the home of God is among mortals. He will dwell with them; they will be his peoples, and God himself will be with them; 4he will wipe every tears from their eyes. Death will be no more, for the first things have passed away.” 5And the one who was seated on the throne said “See, I am making all things new.” Also he said, “Write this, for these words are trustworthy and true.”
v.1 new heaven, new earth, first heaven, first earth.
In John’s vision the first heaven and earth are replaced by the new heaven and new earth. The renovation of the other is a concept which constitutes to the common stock of apocalyptic tradition.[22] In 2 peter 3; 10-13 we learn that following a great conflagration in which the heavens are to be dissolved and the earth is to melt with fire, there will be new heaven and a new earth in which righteousness will dwelt. Probably the new order of things is not to be thought of primarily as a physical transformation. The entire presentation stretches the limits of human vocabulary and thought to emphasis the glorious reality of God dwelling among the people. As the new covenants is superior to and replace the old (Heb 8:7-13) so the new heaven and earth provide a setting for the new and external state.
Commentator often discuss whether the new order of things is to be a renovation of the old or distinctly new creation. Beasley-Murray writes “we cannot be sure how he viewed the new heaven and earth, but the context of this statement suggests that his real concern is not with physical geography, but to describe a context of life for God’s people who accords with the great and glorious purpose of God has in mind for them”.[23] Swete notes that here kaivvnos as the opposite of palaios, suggests fresh life rising from the decay and wreck of the old world. This is the paliggenesia, the new world, of which Jesus speaks in Matthew 19:28.[24]
v. 2 the holy city
John sees the holy city descending out of heaven, referred to in 11:2 in the context of the vision of the witnesses.[25] That which descends from heaven is a blessing rather than a curse on humanity (cf 12:12; 16:21), and this city is a place to enter rather than depart from (18:4); it is from God (cf 3:12). The image of the city’s being prepared in heaven reflects the apocalyptic view that heaven is, in some sense, a repository of what is to come, which can be revealed to the eye of vision before it descends in the last days. (cf 9:15; 12:6) Jerusalem is likened to a bride. [26] The whole point of descent is that now God’s dwelling is with men. The holy city is described as coming down out of heaven from God because this is the essential quality it already has in the anticipatory experience of the church.[27]
v.3. He will dwell with them
The word ‘skhnh, (dwelling) is the word regularly used in the Septuagint for the Hebrew mishkan (tent) which was the symbol of God’s abiding presence in the midst of Israel in the wilderness. It is not used here in literal sense that the tent is to be restored to its place among God’s people. In some passages of the Old Testament, the word mishkan had been used in derivative sense to denote the divine presence, and one of these is clearly in the back of John’s mind: ‘I will set my mishkan among you… I will walk among you and be your God, and you shall be my people.’ Lev 26:11, Ezek 37:27). God’s dwelling then is the shekinah[28], and its final establishment among men has been anticipated in many ways.[29] Three times in this verse God is said to be “with them.” The use of the preposition “with” (meta) is used in the sense of accompaniment and belonging. God has not been totally absent from the war. [30]
v..4 He will wipe every tear from their eyes
The promise of 7:17 is once again stated (c.f Isa 25:80), and the end of death is repeated (c.f 20:10). There will be no more mourning, crying, or pain (cf. Isa 35:10; 51:11; 65:19), contrasting with what had been (18:7-8; cf 11:15; 16:10-11). “The first” is replaced by “the new”, expressed in words from the one seated on the throne, who now speaks and asserts responsibility “I am making all things new” (See Isa 43:18- 19).[31]
v.5 I am making all things new, these words are trustworthy and true.
God, the one who sat on the throne said, “I am making everything new”. In the end only God can create. Though His angels and even redeemed humans are able to make a contribution to the work of God, no one can bring about life from nothing or resurrect life from the dead. God declares exactly what He is going to do. He is going to make all things new. Then He commands John to write words that by virtue of their origin with him are both faithful and true. The NRSV translates the term pisto,j as “trustworthy.” Of course, Trustworthy carries much the same sentiment as “true,” which is as “faithfulness,” meaning that God is giving not only a true word for John to write but a word that can be depended on in every way.[32]
Comment
The new heaven and new earth will be established after the atrocities committed by Emperor Domitian (81-96 A.D) against the Christians. The dwelling of God will be experienced by the Christians who had long been suffering persecutions at the hand of the Roman hegemony. It can be further interpreted that the tears, mourning and death arrive out of persecutions will be no more which will soon come with the triumph of the Christians. As manifested by the revelation itself, this is true word of God which is trustworthy; is further testified by the coming of Constantine the Great.
Reflections and Conclusions
The pastoral relevance of the New Jerusalem to the needs of the seven churches becomes still clearer when for the first time since the opening of the visions we hear the voice of God. John is told to write this, because this voice from the ultimate future has something urgent to say to the critical present: I am making all things new. This is not an activity of God within the new creation, after the old has been cast as rubbish to the void; it is the process of re-creation by which the old is transformed into the new. The contrast between heaven and earth disappears in the new creation. Now the tabernacle of God is with men and women, and they shall be God’s people. God is no longer far off but immediate and manifest – very much part of that world of perfection and as is evident in it as God was in paradise (Gen 3:8). But (as Paul reminded us in 2 Cor 5:17) that new creation is not merely something to look forward to. In Christ there is already a possibility, in the power of God’s spirit, to bring about that new creation in individual lives,
John’s vision is of communal society, a reminder that biblical practice and hope center on humanity’s relationship with God and with one another. The recent intervention of one market system into the world is taking a decisive turn in that the gap between the poorer countries and the rich countries is widening. A communal society portrays here can be gleaned through the eyes of the sufferer at the expense of globalization that God is acting throughout the history. They themselves can be a channel of resistance so much so that the new earth can be created out of the degenerating world.
The Apocalypse to St. John, finally articulated an uncompromising condemnation of the world power, but its anti-Roman scenario was judiciously camouflaged in the coded diction and imagery of an apocalyptic dramatization.[33] The sufferer at the expense of globalized world can today articulated and hoped for a better world as Paul reminded us in 2 Cor 5:17 even in the life at present. This part of Revelation is a vision, in which there will be no more hatred, and dwelling of the God will be manifested and further will there be no more economic and political persecution.
[1] It holds that the apocalypse foretold a literal millennial kingdom on earth to be followed by a general resurrection, judgement and a renewal of heaven and earth. Early writer such as Justin, Irenaeus ad Hippolytus were chiliasts.
[2] It holds the idea that the mysteries of Apocalypse can be learned only by going beyond the literal and historical to the spiritual. Since the rise of the allegorical approach, it had been generally thought that the millennial reign had begun with the historic Christ.
[3] It is a method of interpretation in which attention was given to the circumstances of the writers own day in an attempt to arrive at a proper understanding of the book. Spanish Jesuits Aleasar (died 1614) was the first to adopt this method in which he states that chapter 4-15 as falling totally within the age of the Apocalyptist and the centuries immediately following. Chapter 4-11 and 12-19 refer respectively to the church’s conflict with Judaism and with paganism. Chapter 20-22 described her present triumph which begins with Constantine. M. Hopkins “The historical perspective of apocalypse 1-11,” CBQ, 27[1965], pp.42-47. (It is a contemporary exponent of the views that revelation 1-11 recalls christianity’s triumph over Judaism in to order to encourage their encounter with Rome).
[4] While the preterist placed the book entirely within the period in which it was written, the historicist interpreted it as a forecast of the course of history leading up to his own time.
[5] The futurist or eschatological view is prominently writers who find in revelation a major emphasis or the final victory of God over the forces of evil. Many futurists (especially dispensationalists) regard everything from revelation 4:1 on as a belonging to a period of time yet future.
[6] Its proponents hold that revelation is not to be taken in reference to any specific events at all but is an experience of their basic principle on which God acts throughout History.
[7] This is also follow due to the fact that historical-critical method always concentrate to find the meanings on the text and the author following textual criticism and form-critical method and not on the reader as such.
[8] Rist defines apocalypticism as ‘ The eschatological belief that the power of evil (Satan), who is now in control of this temporal and hopelessness evil age of human history in which the righteous are afflicted by its demonic and human agents, is soon to be overcome and his evil rule ended by the direct intervention of God , who is the power of Good, and who therefore will create an entirely new, perfect and eternal age under his immediate control for everlasting enjoyment of his righteous followers from among the living and the resurrected death”. Introductory paraghraphs of Ladd’s article; “Why not Prophetic Apocalyptic?” JBL 76 (1957) pp. 192-200.
[9] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1977), 18.
[10] Patrick J Sena, The Apocalypse: Biblical Revelation Explained (New York: The Society of St. Paul, 1983), 5.
[11] F. F. Bruce, “A Reappraisal oí Jewish Apocalyptic Literature” Review & Expositor, 72/3 (1975), 314.
[12] Robert H. Mounce, The Book of Revelation, The New International Commentary on the New Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1977), 368.
[13] Verbal parallels are opposites such as formulaic language, common topics, or imagery and proverbial sayings on the one hand and quotation on the other. It is not necessary that the context be similar or that the same sentiment be inculcated. The sense of a word may be determined either by itself or one of its conjugates or synonyms be used in both the parallels.
[14] 1) vv 1-2 consist of a brief introductory description of John’s vision 2) vv3-4 contain an audition (not a vision) from an unidentified voice from the throne which provides a commentary on the three foci of John’s vision, in reverse order, forming a chiasmus: a) The dwelling of God is with people b) so that death and all human troubles no longer exist c) because the former things i.e. heaven, earth, and the sea have passed away d) God then announces “ Behold, I have made everything new.”
[15] It is a reversal in the order of words in two parallel phrases, as in “He went in, out went she.” Chiastic structure, or chiastic pattern, is a literary technique in narrative motifs and other textual passages. An example of chiastic structure would be two ideas, A and B, together with variants A’ and B’, being presented as A, B, B’, A’.
[16] David E. Aune, Revelation 17-22. Word Biblical Commentary, vol. 52C, edited by Brice M. Metzger (Nashville: Thomas Nelson, 1798), 1113.
[17] The arguments for the original unity of 21:3 – 4 and 22:3-5 are: 1. These units form a poetic composition with four strophes, each consisting of four lines. 2. Twelve of the thirteenth verbs in this unit are in the future tense except (e;cousin in 22:5b, which function as a futuristic present). 3. This poetic text has the formulaic expression ouk estai eti, “there will no longer be” (21:4b, 4c; 22:3a, 5a), which occurs elsewhere in Revelation 4. The phrase “and the Lamb” is bracketed because it is probable that the phrase was added to the text when 21:5 – 22;2 was added since the term “Lamb” occurs no less than seven times in 21:1-22:5 (21:9, 14,22,23,27; 22:1,3) and always appears to be tangenial and secondary.
[18] David E. Aune, Revelation 17-22. Word Biblical Commentary, vol. 52C, edited by Brice M. Metzger (Nashville: Thomas Nelson, 1798), 1114.
[19] a short performance that an actor, musician, dancer, etc. gives in order to show they are suitable for a particular play, film, show, etc. Here God is showing that he is able to make all things new.
[20] This speech is striking because it is essentially a collection of seven sayings (the number is probably intentional, like the seven beatitude scattered throughout the book), the first three of which exhibit a formal similarity in contrast to the last four.
[21] David E. Aune, Revelation 17-22. Word Biblical Commentary, vol. 52C, edited by Brice M. Metzger (Nashville: Thomas Nelson, 1798), 1115.
[22] In I Enoch 45:4-5 the heaven and earth are to be transformed as a a place for the elect (72;1-91:6) II Esdras 7:75 speaks of a time where God shall renew the creation (cf.II Bar 32:6).
[23] G.R Beasley-Murray, The Book of Revelation The New Century Bible (London: Oliphants, 1974), 304.
[24] Henry B. Swete, The Apocalypse of St. John (Grand Rapids: William B. Eerdmans Publishing Company, 1951), 275.
[25] A. T Lincoln, Paradise now and not yet (Cambridge: Cambridge University Press, 1981), 21.
[26] Christopher C. Roland, The Book of Revelation The New Interpreter’s Bible Vol. xii (Nashville: Abingdon Press, 1998), 720. Hereafter cited as Roland, The Book of Revelation…
[27] G.B Caird, A Commentary on the Revelation of St. John the Divine (London: Adam & Charles Black, 1966), 263. Hereafter cited as
[28] Shek(h)inah, Shechinah, Shechina, or Schechinah is the English transliteration of a Hebrew and Arabic noun meaning dwelling or settling, and denotes the dwelling or settling of the divine presence of God and His Glory. The word for Tabernacle, mishkan, is a derivative of the same root and is used in the sense of dwelling-place in the Bible, e.g. Psalm 132:5 (“Before I find a place for God, mishkanot (dwelling-places) for the Strong One of Israel.”
[29] Caird, A Commentary…, 264.
[30] Roland, The Book of Revelation…, 721.
[31] Roland, The Book of Revelation…, 721.
[32] Paige Patterson, Revelation. The New American Commentary Volume 39 (Nashville: B & H publishing Group, 2012), 365.
[33] Werner H. Kelber, “Roman Imperialism and Early Christian Scribality” in The Postcolonial Biblical Reader, edited by R.S Sugirtharajah (Oxford: Blackwell Publishing, 2006), 110.
An Old Soul stuffs 
Leave a comment