The Bible Of Revelation Chapter 20

According to this view, the events in Revelation are not tied to any specific events historically or in future. It reduces John’s prophesies to a one simple ‘big picture’ idea about the continuing struggle between good and evil (Gundry, 2012). Though there is some truth to this summary, the idealistic approach is heading towards the mindset that Boxall warned his readers about. The idealistic view seems to emphasize the analogy aspect of Revelation, as if it was only written to hold devotional value. This approach would be good to use to gain a simple understanding of the overall theme of Revelation, but should not be the sole perspective used to interpret the book.

In chapter 5 of the Book of Revelation, we see Christ enter John’s vision in the form of the slain lamb, a picture of Christ sacrifice (Rev 5:6). In the ‘new song’ of the saints, the lamb is said to have “ransom[ed] for God saints from every tribe and language and people and nation’ (5:9) and, later in the chapter, that “…every creature in heaven and on earth…” now sings praise to the lamb (5:13). These verses speak of God’s victory already having been fulfilled in Christ’s sacrifice in a way that leaves the reader with a vision of the eschatological hope of the Christian faith as being both fulfilled, but yet to be completed, a conception which falls within an inaugurated understanding of eschatology. As such, the ‘end of the world’ in Revelation can be considered as having already occurred in Christ’s death as evil was defeated and the New Creation initiated, while simultaneously not complete as the forces of Satan; the beast, the false prophet, and the harlot, still function in the cosmology of the First Creation. This understanding of the eschatological reality is an important aspect of John’s text, as it is through this that he is able to identify the dangers to the Church as well as encourage and strengthen its faith.

In the early sixteenth century, scholars were studying the millennial expectations of the ancient worlds that had become such a radical component for the central institutions of Christendom. Advocates of this new millennial belief appeared after the completion of the New Testament. They argued diverse assumptions of this revolution, but found common roots in Revelation 20:1-10, which states that those who died for defending Jesus would sit at God’s right-hand with the power to judge and Satan would be released from his prison and thrown into a fiery lake of burning sulfur where he would be tormented.

John wrote the book of Revelation and he was not a synoptic gospel. The fact that John was chosen to be the author of this book speak volumes of what God wanted for him. The book of Revelation is hope but not many people can see that through the doom and gloom that it screams at you. It seems as though it will be a scary time when the end comes but it shouldn’t be for the believers. We constantly deal with what we do not know and we want to make to know what is going to actually happen. I always wonder who the anti-Christ is going to be and I think every year I guess someone new. It’s a scary thought but the end result of the Revelation will be us in heaven with our Father. We will go through the hard times to get to the end which is our hope for the future. The Charles Manson documentary was scary too as I was just watching him think he was doing everything right. He justified what he was doing by the readings from the Bible. Many can interpret this book wrong and Charles Manson was one of many that took the book completely out of

Lastly, their views over the present Kingdom Age and salvation by works are completely off base. Their failed attempts to predict Armageddon should have been clear enough for them to not hold the Kingdom Age belief. Instead, they believe that Jesus began his kingly reign in 1914 and that we are in the 1000 reign of Christ. There has not been an Armageddon and

To determine whether the preterist or the futurist interpretation of Revelation is the most accurate, it is essential to examine the

The Book of Revelation is still confusing to me and I will not even attempt to say I have it mastered, but I am now less afraid of this book, believing it’s a book of hope, not destruction. This was important for me because the concept of the rapture always seemed very solid in Christianity, but at the same time seemed misplaced in my understanding of Christianity. Reading this book allowed my understanding of Revelation not to be completely controlled by mainstream media and the opinions of friends. I felt lied to and now my eyes were finally open to new ideals. This book not only challenged and disproved what I had thought originally, but it spoke of another subject that I was wondering

Throughout the book of Revelation, we see through Johns visions how God will fulfill his promises in the second coming. He beings the chapter by saying, “Just as God fulfilled his promises in the first coming of Jesus, so he will fulfill his promises about his second coming. Jesus will come again and complete God’s eternal plan of salvation; he will introduce the perfected kingdom” (147). At the end of Revelation, we see a glimpse of how magnificent the second coming of Christ will be. Those who are saved, will never experience pain, sadness, or death ever again; Christians will be reunited with the Father. While all of this is yet to come, we must remain faithful to God and anticipate his second

I. Introduction This paper is written being written to fulfill a requirement in my courses at Liberty University where I am enrolled in pursuit of my Bachelor of Science in Religion. A. Thesis Statement In this paper we will be discussing multiple aspects of The Millennial Reign of Christ (The Millennium) in Revelation 20:1-6.

On one hand, some believe that the Book of Revelation was the message from Jesus Christ’s which was sent directly to Christians of the first century to comfort them in a time of conflict and struggle. On the other hand, some comprehend the book of Revelation in another way—They argue that the Revelation was not written only for Christians in first century, and the original purpose was not to console their pain. It’s also important to explore these different approaches to interpret the Revelation. The first kind of view which I hold is called the Preterist view. And the other view which considers Revelation to be fulfilled in past history is called the Historicist view. Historicists would “see Revelation as predicting the major movements of Christian history, most of them have been fulfilled up to the time of the commentator.” According to this description, the historicist interpreters regard the purpose of the Book of Revelation as predicting a part of the future (which in this case means after the1st century). Different commentators in different time interpreted the Book of Revelation in different ways, but all of them only considered the history before the time when they studied it. But if Jesus Christ was to show the future, why did he just show a part of it rather than the whole Christian history? To answer this question, a new school called the futurist view emerged. “The futurist view

Smith’s paper, like most people, Brandon felt that John the Seer wrote Revelation. This seems to be a largely controversial topic of who actually wrote Revelation. John the Apostle [Apocalypse prezi] was thought to have been the author of this book of the Bible due to tradition, the similarities to the Gospel of John and 1 John. On the contrary, there is no clear apostolic claim and John is the least apocalyptic of the Gospels. Secondly, John the Baptist (Ford) [Apocalypse prezi] could have also been the author of this book in the bible because chapters 4 to 11 are the original core of the apocalypse. Furthermore, John the Baptist (Ford) could be suspected to be the author because of the pre-Jesus theology about him. Another possibility is that the later expansion by a discipline of John (Chapters 12 to 22) and then of Christ (Chapters 1 to 3 in the Christian Interpolations) allowed for him to be a suspected author. Thirdly, John a disciple of John the Apostle (could it be John the Elder?) [Apocalypse Prezi] explains affinities to and differences from gospels although there is no clear record of any such person. Finally, Revelation could be pseudonymous [Apocalypse Prezi] meaning to be written under a fictitious name, which was common in apocalyptic literature. From my perspective, Revelation was either written by John the Apostle or John the Baptist (Ford). The reason I feel this way is because of the evidence that supports the both of them,

The book of Revelation, written in c. 95 A.D. by John the apostle, was written to Christians who were facing increasing hostility from the Roman Empire, which was beginning to enforce the cult of emperor worship. John had been exiled to the island of Patmos for his activities as a Christian missionary. The book of Revelation is considered apocalyptic literature, a kind of writing that is highly symbolic, but the book itself provides a number of clues for its own interpretation. There are several purposes of the book of Revelation, including encouraging believers by showing the final outcome of God 's plan, showing the fulfillment of Old Testament prophecies, and revealing Christ in all his glory. John writes to encourage the faithful to resist the demands of emperor worship and hold fast to God 's promises: that the final showdown between God and Satan is imminent, the believers are sealed against spiritual harm and will be vindicated when Christ returns, the wicked will be forever destroyed, and God 's people will enter an eternity of glory and blessedness. In this vision that John receives, he is shown many things about the final judgment to come and the establishment of the Messiah 's kingdom. The vision begins with Jesus giving a command for John to write letters to seven churches addressing problems that are common to most churches across the world (chapters 2-3). Chapter 5 introduces a book, or scroll, with seven seals that represent seven judgments. This begins the

Written in a culture divergent and foreign to modern audiences, the Book of Revelation is a challenging text to interpret. With rich symbolism and visions, which were intrinsic to the first hearers, this book is classified under the label of an Apocalypse. Apocalyptic literature, often ornamented with intricate visions, symbolism and numerology, is a classification of cataclysmic Jewish writings which incorporate impressions of heaven. The term Apocalypse is translated into ‘revelation’ or ‘unveiling’ (Keener 31). Composed of numerous allusion to the Old Testament, the Book of Revelation was originally sent to the seven churches in Asia Minor to be read in the context of liturgy concerning the imminent future (Filho, 214). That being said, it is important to understand the book of Revelation not only through the historical perspective but also as a liturgical context as it contains many hymns and other liturgical elements (Filho, 214). This paper will explore Revelation 4:1-11 in terms of context, Old Testament allusions, liturgical symbolism and modern significance, as it is a beautiful depiction of earth joining perpetual heavenly worship. According to Keener, the central message of the book of Revelation is the encouragement of Christians facing persecution in Asia Minor (Keener 39).

To start this off, I don’t know much about the New Testament but I can name a few specifics. For instance, the first four books of the New Testament are all the same story just different perspectives. I know that the book of Revelation is a story of the end of times, written by John. However, Jesus was speaking through John, as he wrote the book. I know that Jesus was born of a virgin, named Mary. Jesus, before his time, had performed his first miracle of turning water into wine. By the age of thirteen, John the Baptist had baptized him. From that moment on, Jesus was now the man he was called to be, our Savior. I know that Jesus traveled through the Middle East, to more place than we know, performing miracles, such as, healing a leper, making

Hoekema is the author of the final chapter of this book. It is devoted to four specific topics that relate to amillennialism. First, he focused on interpreting the book of Revelation to show "the background for the amillennial view of the millennium." Then, Hoekema discussed his interpretation of Revelation 20:1-6 and also "two OT passages commonly viewed as predicting an earthly millennial kingdom." A brief sketch of amillennial eschatology followed. The "sketch cover[ed] two areas: first, what amillennial eschatology teaches with regard to [four topics relating to] inaugurated eschatology, and, second, what it teaches with reference to [seven subjects relating to] future eschatology." This chapter ends with four implications of amillennial eschatology for the theological understanding of Christians.