Soldier On! w/Leroy Garrett   — Occasional Essays

It has been left to the "enthusiasts" – those who can hardly talk about anything else in the Bible -- to take the book of Revelation seriously. "Mainline" Christianity has treated the book with benign neglect. It has generally received scant attention in the preaching and teaching of the church throughout its history.

  There are, to be sure, many scholarly commentaries on the book, some being both readable and relevant, but these have not made all that much difference in the pulpits and classrooms. It is not clear why this is. Preachers and teachers may fear that if they get into the Apocalypse with any depth at all it may identify them with modern, would-be prophets who find its symbols and mysteries fulfilled in today’s headlines.

  Too, the rank and file in our churches may be fearful and mystified by the bewildering, even grotesque, symbols of the book, and presume it is beyond their understanding. It is just as well, they suppose – and their teachers tend to agree – that it is best to back away from the dark alleys of the Apocalypse and stay in the lighted streets of the gospels, Acts, and the epistles. They understandably prefer familiar ground.

  In this essay and others to follow I am urging that we both read and teach Revelation, and that we do so – not by trying to unlock all its supposed mysteries – but by identifying some of its major themes. What does the writer believe about some of the principal doctrines of the Christian faith – God, Christ, sin and salvation, discipleship (martyrdom), victory over evil and Satan, heaven and redeemed humanity? This approach will find this neglected book relevant to the issues and problems we face in our own Christian walk. We don’t have to identify the enigmatic "666" in order to benefit from the book’s deep spirituality.

1. An exalted view of God on his throne.

  This theme runs throughout the book, and it is the basis of the author’s teaching. In 15 of the 22 chapters God is depicted as sitting on his throne in heaven. He is described as being "like a jasper and sardius stone in appearance" (4:2-3). A scroll that no one can open or look into is in his right hand, which the Christ eventually opens (5:1-3). Multitudes of the redeemed, along with innumerable angels, surround the throne, and cry out, "Salvation belongs to our God who sits upon the throne" (7:9-10). Books are opened before him, and "the small and the great" stood before him, and were judged by what was in the books (21:11-12). On and on it goes. The writer is awed by the glorious presence of God, always on his throne, with multitudes of angels, martyrs, elders, and nations gathered before him.

  But all through the drama God never speaks. Angels, elders, living creatures all speak, and loud voices proceed from around the throne. But God is silent – that is, until near the end of the drama. After some ten references to God sitting in silence on his throne, the writer at last reveals in 21:5, "Then He who sat upon the throne said . . "   This . is the great truth of holy Scripture – God has revealed himself. It should get our attention when God speaks, and that is the beauty of the Apocalypse – and of all Scripture – in that the writer takes us along with him, and we can see and hear what he sees and hears. In this case God said, "Behold I make all things new," which is what the book is about – God making old things new, not all new things.

  It is informing that not once in the book is God depicted as the Father of mankind, which is the more intimate view of God. He is rather the creator, judge, savior, and the one to be praised and adored.

  In chapter 4 John not only sees God on his throne, but there are 24 other thrones upon which are seated 24 elders dressed in white robes with crowns of gold on their heads. There is a rainbow around God’s throne, and lightning and thunder emanate from the throne. Seven lamps burn before the throne, which are the seven Spirits of God. A sea of glass is before the throne, and about the throne are "four living creatures, full of eyes in front and on back." Since they each have six wings we may think of them as angels of a special sort.

  These living creatures are praising God day and night, and they do not rest! Their praise of God can be our praise of God.

  These scenes of God upon his throne must have been reassuring to the persecuted church of the first century, at a time when it was against the law to be a Christian. It can mean as much to us when we seek the presence of God in our own troubled lives. But we are not likely to teach this in a way that makes a difference unless we too know and worship the one who sits upon the throne.

  The church must be taught by those who themselves know God – personally, not merely by hearsay. It means to know God in our hearts – to "feel after him," as Paul liked to put it. It is to honor and praise him – in our secret chambers – as did the angels and the elders in heaven.

  The teacher would do well to know the praises of God in Revelation by heart, and to quote them with the passion with which John recorded them. It is imperative that the modern church be taught by men and women who have a heart for God, teachers who practice the presence of God.

  How tragic it is when the church as an institution is as much in need of God as the world. God takes delight when we "know" him, when we relate to him with our whole heart. The Bible puts it this way: "Thus says the Lord, ‘Let him who glories glory in this, that he understands and knows Me, that I am the Lord, exercising lovingkindness, judgment and righteousness in the earth, for in these things I delight,’ says the Lord" (Jeremiah 10:24).

  To "know" God implies intimacy. It means to be like him -–"imitators of God" as Paul puts it in Ephesians 5:1. As he is kind, we are to be kind; as he is merciful we are to be merciful. As he is eager to forgive, we are to be eager to forgive. He has given us the Christ, who is "the express image of His person" (Hebrews 1:3). We know God by knowing Christ. Christlikeness is knowing God.

  This is the first great theme of the Apocalypse – God himself, reigning as sovereign Lord on his throne. By faith we can make the transition – from his throne in heaven he also reigns on the throne of our hearts – and so "we bring every thought into captivity to the obedience of Christ" (2 Corinthians 10:5).

  As the theme of "God on his throne" evolves in the Apocalypse, God is at last joined by the Lamb. In describing heaven John writes, "The throne of God and of the Lamb shall be in it" (22:3).

  As for God himself – the main character of the Apocalypse – the apostle assures us in mind-boggling terms that "They shall see his face, and his name shall be on their foreheads" (22:4). We shall look upon the face of God! This is the ultimate promise, being one of the beatitudes – "Blessed are the pure in heart, for they shall see God" (Matthew 5:8).

Now isn’t that reason enough to study and teach the Apocalypse of St. John the Divine? But there are other reasons.

                                                            (To be continued)

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