Pastor Larry's Bible Blog

Reading for November 29th

KLINKERLD@att.net (Larry Klinker) — Mon, 23 Nov 2009 02:19:00 +0000

Read Revelation 21.1-8
In verses 1-8 is the new creation.
One could cot imagine a more stark portrayal of a completely new beginning.
The sea is an image of chaos, now banished.
In verses 2-3 the descent of the new Jerusalem from heaven symbolizes the merging of the two realms: thus God now lives among mortals.
In verses 5-6: it is done, see 16.17.
This is the first direct word from one on the throne (4.2).
In verse 8 is is surprising that the faithless are still addressed (see 22.11).
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Reading for November 28th

KLINKERLD@att.net (Larry Klinker) — Mon, 23 Nov 2009 02:10:00 +0000

Read Revelation 20.11-15
The Acts of salvation
In 20.11-22.5 three visions close out John's story; The dead are raised and judged; the world is renewed; and the city of God is established.
In verses 11-15 the judgment of the dead.
The great white throne recalls 4.2, but white now because it represents the victory won in the battles.
In verse 12 the image of the books of deeds plays on the metaphor of the finality of the written word and the lived life.
The book of life is the book that gives life (as tree of life, 2,7; 22.2).
In verse 14 the sea, death, and Hades (the grave) are three repositories of the dead, here clearly meaning their bodies.
The second death is now identified with the lake of fire but not described as an eternal torment.
This would seem to be the end of evil, but see 22.11,15.
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Reading for November 27th

KLINKERLD@att.net (Larry Klinker) — Mon, 23 Nov 2009 02:00:00 +0000

Read Revelation 20.7-10
In verses 7-10 the battle against Satan.
The persistence of evil is symbolized by the release of Satan, who is still able to gather an army and march against the camp of the saints.
In verse 8 Gog and Magog as well as the general scenario are drawn from Ezek 37-48.
In verse 9 the fire...from heaven recalls both the sign of the false prophet/beast (13.13) and the deliverance of the true prophet Elijah (2 Kings 1.10); another image for God's word (2 Esd 13.10, 38).
Again there is no portrayal of a battle (see 16.17).
In verse 10 the lake of fire, see 19.20.
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Reading for November 26th

KLINKERLD@att.net (Larry Klinker) — Thu, 19 Nov 2009 16:31:00 +0000

Read Revelation 20.1-6
In verses 1-6 is the thousand-year peace.
This short scene has been of enormous influence; it is the only reference to a thousand-year reign of peace in early Christian literature, but the idea of a millennium has dominated much later thought.
Angel see 2.1; 12.7-12.
In verse 2 dragon, see 12.3.
Bound , see Mk 3.27.
In verse 3 the bottomless pit is the locus of chaos, the antithesis of the throne of God (see 9.1-11; 11.7; 17.8).
In verse 4 a thousand years is a complete time.
Thrones, see 4.2.
Souls, see 6.9-11.
Mark, see 13.11-18.
In verse 5 the rest of the dead could mean the righteous who were not martyrs or more likely, the unrighteous.
In verse 6 the second death implies that those raised later will face only the prospect of a second death.
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Reading for November 25th

KLINKERLD@att.net (Larry Klinker) — Thu, 19 Nov 2009 16:17:00 +0000

Read Revelation 19.17-21
In verses 17-21 the battle against the beast.
The scene opens and closes with the gory spectacle of vultures feasting of the corpses after the battle, but no battle is ever portrayed.
The false prophet is the same as the beast from the earth (13.11-18).
The lake of fire combines the image of Dan 7.11 with the Greek idea of hell as a place of torment after death.
In 20-21 here only the beasts are consigned tot he fire; the rest were killed by the sword; but see 20.15.
While the image is violent, the nonviolent meaning is emphasized; the wicked are slain by the word of Jesus (also his testimony; see 12.11; 20.4).
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Reading for November 24th

KLINKERLD@att.net (Larry Klinker) — Thu, 19 Nov 2009 16:01:00 +0000

Read Revelation 19.11-16
In verses 11-16 the heavenly warrior.
The heaven opened or the sky opened.
The white horse symbolizes victory, but with nearly the opposite meaning as the white horse at 6.2.
There the meaning was the one who starts wars; here the victory ends war.
Elements of the description were used earlier: faithful and true are names connected with the death of Jesus at 3.14.
In verse 12 Eyes like a flame and the sword remind us of the exalted human of the opening vision (1.14).
In verses 13-16 the robe dipped in blood and the wine press echo the judgement scene at 14.20.
The rod of iron was the mark of the woman's son (see 12.5).
The name no one knows signals the person beyond ordinary undrestanding (see 2.17).
The Word of God is the third name given this figure, a nd the most revealing; it is connected witht he image of the sword that comes from his mouth, for this is how the victory over evil will be won: by the word (19.21).
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Reading for November 23rd

KLINKERLD@att.net (Larry Klinker) — Thu, 19 Nov 2009 15:29:00 +0000

Read Revelation 19.1-10
In verse 1 in response to command of 18.20, the heavenly multitude shout hallelujah, joined by the 24 elders (see 4.4; 11.14).
The scene echoes the throne scene in chs. 4-5; see also 11.15-18.
In verse 6 the Lord... reigns echoes 11.15.
In verse 9 the angel said to me introduces a short exchange between John and the angel, in which John tries to worship the angel and is rebuked (see the similar scene at 22.8-9).
In verse 10 the spirit of prophecy or the spirit that inspires prophecy; John must not worship the messenger because the source of the message is the testimony of Jesus (Jesus' life and word).
Comments

Reading for November 22nd

KLINKERLD@att.net (Larry Klinker) — Mon, 16 Nov 2009 16:46:00 +0000

Read Revelation 18.11-24
In 11 -13 the merchants mourn her lost wealth; notice how the list ends; slaves- human lives.
There is an implicit indictment of wealth and oppression in these poems.
In verses 17-18 the ship masters mourn the loss of commerce.
The image of the great city here is appropriate only to a city like Rome (not Jerusalem, an inland city).
In 18.20-19.10 this passage is a disturbing call to rejoice at the destruction of Babylon, indicating a deep hostility.
In 18.20 they rejoice like someone who has won a lawsuit: god has given judgement for you against her.
In verses 21-24 the millstone was a common image of judgment(Mk 9.42); such prophetic-symbolic actions were common.
This is now the third image of Babylon's destruction: 17.16; 18.2; there will be a fourth at 19.3.
The blood of the prophets is found in no one city, but it is found in the great city.
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Reading for November 21st

KLINKERLD@att.net (Larry Klinker) — Mon, 16 Nov 2009 16:35:00 +0000

Read Revelation 18.1-10
In 18.1-19.10: The songs over Babylon: lament and rejoicing.
In 18.2 fallen, fallen is repeated from 14.8.
Babylon (Rome; see 14.6; 17.5) is now portrayed as deserted and desolate.
In verse 4 another voice because it now addresses the faithful.
Come out is a call for separation entailed (see 2.13-16; 3.20-25).
render... as she... rendered is a call to appropriate justice (see 16.6).
In verse 7 as... so is a similar call, but adding the notion that accumulation of wealth and privilege is itself worthy of retribution.
In 9-19 a dirge in three parts.
The kings of the earth mourn the destruction of the great city (see 11.8; 17.18).
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Reading for November 20th

KLINKERLD@att.net (Larry Klinker) — Mon, 16 Nov 2009 16:25:00 +0000

Read Revelation 17. 9-18
In verse 9 the seven kings are symbolic: there are to be seven emperors (a complete series), but the present emperor is always a sixth (see 666 at 13.11-18).
None of the many attempts to count actual rulers has proven convincing.
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Reading for November 19th

KLINKERLD@att.net (Larry Klinker) — Thu, 12 Nov 2009 15:49:00 +0000

Read Revelation 17.1-8
In verses 1-18 is the vision of the woman in purple.
Once again the story moves from summary to detailed narrative, as the destruction of Babylon is acted out.
The mention of the seven angels consciously connects this scene with the previous one (chs 15-16).
The great whore is a new character, but strongly reminiscent of the prophetic charge against God's people: Isa 1.21; Jer 3.1-9; Ezek and throughout Hosea.
At the end of the scene John will explicitly identify her with the great city (Jerusalem at 11.8) that rules over the kings of the earth, which can only mean Rome.
This is also the power of the name Babylon- the city that, like Rome destroyed Jerusalem.
Nevertheless, the violence of the beast against the whore (v.16) is strongly suggestive of the destruction of Jerusalem in the Jewish-Roman war (with imagery drawn from Ezek 16.36-42).
All who sleep with the beast will be devoured.
In verse 3 in the spirit is John's way of signaling the spiritual nature of the vision, see 1.10, 4.2, and 20.10.
The beast was introduced in ch 13.
In verse 4 the purple, scarlet, and gold mark the woman as senatorial class, for only they could wear these colors.
In verse 5 Jeremiah saw Babylon as a golden cup in God's hand, making nations drunk 951.7-8)
Forehead (see 13.16).
In verse 6 being drunk with blood echoes the third bowl, 16.6.
In verse 8 the beast who was , and is not and is to come is often understood with reference to the ancient myth of the return of Nero, but that myth did not involve Nero's death.
Another possibility is that while present Roman government might not seem so bad, both its past (the death of Jesus) and its future (the final battle) show its beastly or demonic underpinnings.
The description satirizes the description of Jesus at 1.17-18.
Comments...

Reading for November 18th

KLINKERLD@att.net (Larry Klinker) — Thu, 12 Nov 2009 15:17:00 +0000

Read Revelation 16. 12-21
In verse 12 the Euphrates is marked the eastern border of the Roman empire, beyond which lay Rome's powerful enemy the Parthians.
In verses 15-16 Harmagedon (Hebrew for Mount Magedon) by contrast is not a place on any map; efforts to identify it with Megiddo in Palestine fail because Megiddo is a plain, not a mountain.
This is a spiritual war, as the reference to coming like a thief indicates.
In verse 17 it is done; the forces of evil are defeated but no battle is ever shown.
The saying is reminiscent of Jesus' cry on the cross in John's Gospel: it is finished (Jn 19.30).
Both rest on the conviction that the death of Jesus is the victory over evil.
Traditional signs of divine presence follow (4.5).
In verse 19 the great city is primarily Rome (17.8) but can also be Jerusalem (11.8).
In verse 21 the hundred-pound hailstones are meant to seem impossibly large, even as the other disasters here are of unimaginable proportions.
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Reading for November 17th

KLINKERLD@att.net (Larry Klinker) — Thu, 12 Nov 2009 15:07:00 +0000

Read Revelation 16.1-11
In verses 1-21 is the pouring out.
The effects of of the seven bowls mirror those of the seven trumpets-earth, sea, rivers, sun, abyss/throne of the beast, Euphrates River- only now the destruction seems to be complete (15.3 and 8.9).
In verse 6 it is what they deserved indicates a kind of intrinsic divine justice, evil suffers the inevitable consequences of its actions
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Reading for November 16th

KLINKERLD@att.net (Larry Klinker) — Tue, 10 Nov 2009 20:03:00 +0000

Read Revelation 15. 5-8
In verse 6 the plagues are another reference to the Exodus tradition.
The scene in the temple recalls Isa 6.
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Reading for November 15th

KLINKERLD@att.net (Larry Klinker) — Tue, 10 Nov 2009 19:53:00 +0000

Read Revelation 15.1-4
The Acts of Judgement
In 15.1-16.21 the brief symbolic announcements of judgments now open out into a detailed, sequential portrayal.
In 15. 1-8 the preparation.
This is the third portent, see 12.1,3.
these are the last plagues not because they end the story but because they represent the final outcome of the story.
The sea is the same as in the worship scene, 4.6.
In verse 2 those who had conquered are the 144, 000 or 14.1 and those under the altar of 6.9, who conquered by the death of Christ and by their own deaths (12.11).
In verse 3 the song of Moses and the song of the Lamb is a composite of the Exodus song (Ex 15; Duet 32) with Ps 111.2; 86.8-9; and Jer 10.6-7, 16.19.
The community is committed to both Moses and Jesus (12.17; 14.2).
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Reading for November 14th

KLINKERLD@att.net (Larry Klinker) — Tue, 10 Nov 2009 17:22:00 +0000

Read Revelation 14.14-20
In verse 14 the white cloud is the traditional apocalyptic symbol of the final for judgement (Dan 7.13; Mk 13.26).
For the son of man see 1.13.
In verses 15-18 the harvest is both a traditional symbol for judgment and a metaphor of consequences: the grapes are ripe (Joel 3.13; rev 16.6).
The angel with authority over fire recalls 8.3-5, also a judgment scene.
In 19-20 the wine press is a traditional image of God's wrath (Isa 63.1-4) but here it is trodden outside the city- a place of rejection (1 Kings 21.13) but also connected with the place of the death of Jesus (Heb 13.11-12).
Two hundred miles literally 1, 600 stadia, the 1, 600 being symbolic of the earth (4x4) and wholeness (10x10); thus the whole earth.
Connected as it is with grain and grape- bread and wine- the allusion here is to he blood of Christ that covers the whole earth in the Eucharist.
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Reading for November 13th

KLINKERLD@att.net (Larry Klinker) — Tue, 10 Nov 2009 17:14:00 +0000

Read Revelation 14.6-13
In verses 6-20 is the announcement of the end.
For angel see 2.1.
The eternal gospel is the central message of Revelation, the proper worship of God.
In verse 8 Babylon was the first destroyer of Jerusalem, even as Rome was second (2 Kings 24; Isa 21.9).
In verse 9 for the mark on their foreheads, 13.16.
In verse 10 the wine of God's wrath here launches a series of bitter, violent images of questionable morality if viewed as something separate from the choice to worship the beast.
In verse 11 there is not rest implies that this is the present experience, v. 13, those who die in the Lord will rest.
In verse 12 the call for endurance shows that the real purpose of this section is to admonish the faithful to resistance.
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Reading for November 12th

KLINKERLD@att.net (Larry Klinker) — Thu, 05 Nov 2009 16:38:00 +0000

Read Revelation 14.1-5
In verses 1-5 the Lamb and the 144, 000.
Now we see the Lamb's battle preparations.
Mount Zion is the place from which deliverance comes (Ps 14.7; Isa 59.20).
For the one hundred forty-four thousand, see 7.4; on the meaning of the forehead see 13.16.
In verses 2-3 the voice evokes the opening vision (1.15); the throne scene recalls the second vision (4.2).
It is a new song because it belongs to the new age.
In verse 4 the characterization of these warriors as those who have not defiled themselves with women, for they are virgins is primarily a spiritual description (2.20; 14.8).
Holy war demanded ceremonial purity (Lev 15.16-32).
Still, the idea shares in the ancient notion that women are corrupt and corrupting.
First fruits was an offering (Lev 2.14).
In verse 5 blameless is literally without blemish- the requirement for a sacrificial animal (Lev 1.3).
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Reading for November 11th

KLINKERLD@att.net (Larry Klinker) — Thu, 05 Nov 2009 16:25:00 +0000

Read Revelation 11-18.
In verses 11-18 the second beast has the external appearance of the lamb but the internal character of the dragon; this land beast is modeled on the ancient figure of behemoth (Job 40.15) and represents the civic side of Roman power.
In verse 13 the great signs of this beast seem to be connected to the rites honoring the emperor.
In verse 15 the image of the beast appeared both on countless statues and on all Roman coins.
In verse 16 the right hand represents human work and activity the forehead represents human spirit and worship (14.9).
In verse 17 the mark here is spiritual, not visible.
No one can buy or sell without using the images of the coins, thus defiling their hands.
In verse 18 the number six hundred sixty-six is calculated by adding up the numeric values of each letter of the person's name- in this case probably that of Nero- but its real significance is that of six.
Six is incomplete and imperfect, it is the day humans were created but refuses to move on to the day seven, God's day.
It is the human (six) claiming to be perfect (seven) that represents the act of the beast.
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Reading for November 10th

KLINKERLD@att.net (Larry Klinker) — Thu, 05 Nov 2009 16:04:00 +0000

Read Revelation 12.18-13.10
Two Beasts Arise.
In verses 18.13.18 we first see the dragon preparing for battle.
In verses 1-10 the beast from the sea is the ancient sea monster Leviathan, already used as a model for the dragon (12.3).
The first description echoes that of the dragon, but this is modified by details from Daniel's beasts (Dan 7.1-7).
In verse 3 one of its head refers to an individual ruler who is cut off, probably referring to the killing of Julius Caesar, whose death did not kill the beast of the empire.
Its mortal wound refers tot he wound of the beast, not to its head.
In verse 5 forty-two months is the period of evil (11.2).
In verse 6 the blasphemies are the claims to divinity inherent in the cult of the emperors: Julius was divine and all later emperors are sons of the divine Julius.
In verse 7 that the beast is to make war on the saints is expected, but it is surprising that it will conquer them (11.7).
In verse 9 let anyone who has an ear, listen repeats the chorus of all seven messages to the church (chs 2-3).
In verse 10 both escape and armed rebellion are futile; persistence is called for.
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Reading for November 9th

KLINKERLD@att.net (Larry Klinker) — Tue, 03 Nov 2009 17:31:00 +0000

Read Revelation 12.13-17
In verses 13-17 is the war on earth.
The escape on the wings of the great eagle is an Exodus motif (Ex 19.4).
In verse 15 the flood is appropriate to the ancient sea monster.
In verse 16 the earth is feminine, thus contrary to the expectation that the hero will come to the rescue, we see the rather remarkable picture of one woman being rescued by another.
In verse 17 the rest of her children now come under attack, defined more precisely as law-observant followers of Jesus.
Most of the rest of the story details this attack.
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Reading for November 8th

KLINKERLD@att.net (Larry Klinker) — Tue, 03 Nov 2009 17:20:00 +0000

Read Revelation 12.7-12
In verses 7-12 is the war in heaven.
Michael is the prince of Israel (Dan 12.1), hence the heavenly counterpart to Israel- or, in our idiom, the inner reality of Israel.
Paradoxically, this war both establishes God's kingdom (v.10) and unleashes Satan's power on earth (v.12).
In verse 11 this rests on the greater paradox: Satan's defeat is by the blood of the Lamb and by the word of their testimony.
testimony here is martus (witness) and it is close to its cognate meaning martyr.
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Reading for November 7th

KLINKERLD@att.net (Larry Klinker) — Tue, 03 Nov 2009 17:01:00 +0000

Read Revelation 12.1-6
The war of the Cosmos
In 12.1-22.5 the focus shifts from what God is doing tot he counter-view: what Satan is doing waging war on the saints.
In 12.1-17 is the attack of the dragon on the woman.
Three actions are shown: the birth of the son, the war in heaven, and the war on earth.
In verses 1-6 the birth of the son.
A portent is a token or omen or astrological sign (here perhaps Virgo).
Here heaven is the sky.
Twelve stars recall both the zodiac and the number of God's people; Gen 37.9.
The woman here is clearly the mother of the messiah, but this could be understood three ways: Mary, Israel, Eve (Gen 3.15) or perhaps all three at once.
The story of the endangered birth also echoes myths associated with Isis, Leto, and Roma.
In verse 3 the dragon is God's primal enemy in ancient Eastern mythology, leviathan in Jewish tradition (Isa 27.1; Ps 74.14; Dan 7.7); as an astrological sign perhaps Scorpio which follows Virgo.
In verse 4 the stars probably refer to fallen angels, again echoing the Lucifer myth (9.1); this may also be the same event described in 8.12.
In verse 5 the messiah was the one who would rule (literally shepherd) the nations (Ps 2).
In verse 6 The wilderness is both the place of safety after the Exodus and the place where salvation was to begin ; Isa 40.3; Mk 1.
One thousand two hundred sixty days is the time set of evil; 11.2-3
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Reading for November 6th

KLINKERLD@att.net (Larry Klinker) — Tue, 03 Nov 2009 16:36:00 +0000

Read Revelation 11.14-19
In verses 14-18 is the seventh trumpet.
This announcement that God's kingdom has come symbolizes the final end (10.7).
The twenty-four elders represent God's people (4.4), and their worship of God enacts God's rule.
In verse 16 we give you thanks is the Greek word eucharistoumen.
In verse 18 this poem represents the desire for justice, rewarding your servants and destroying those who destroy the earth.
In verse 19 this is pivotal, both closing the action of the throne scene and opening a new action.
Seeing the ark means John is looking into the inmost sanctuary, thus the traditional elements marking God's manifestation (4.5).
Note the similar motif of the splitting of the temple curtain at Jesus' crucifixion (Mk 15.38).
Comments...

Reading for November 5th

KLINKERLD@att.net (Larry Klinker) — Tue, 03 Nov 2009 13:16:00 +0000

Read Revelation 11.1-13
In verses 1-13 the temple and the altar represent the inner reality of the community, which will be protected, even while the outer reality (political, social, and economic well-being) is at the mercy of the enemies.
In verse 2 forty-two months is the period of evil; the same as 1, 260 days or three and a half years.
As a half of seven, the period of evil is always incomplete, broken.
In verses 3-4 the two witnesses dramatize what the temple scene symbolized: they are both conquered and victorious.
They represent the people of God, characterized both as king and priest (the two olive trees; Zech 14.12; Rev 1.6) and as the two final prophets, Moses (plagues; Ex 7) and Elijah (shutting the sky; 2 Kings 17).
Their quality as two emphasizes their function as witnesses (Duet 19.15).
In verse 5 the fire from their mouth is their testimony (Sir 48.1).
In verse 7 the beast is prematurely, shown here but will be introduced in ch 13.
The war will become the theme of John's new prophecy (chs 12-22; 12.17).
In verse 8 the great city is a complex symbol; here it stands for Jerusalem; later it will symbolizes Rome (17.18).
It is prophetically called Sodom and Egypt places of opposition to God.
This is a spiritual or symbolic geography (as is all of John's geography).
In verse 9 the three and half days yet another symbol for the period of evil.
In verse 11 the inward possession of breath of life (the spirit) is the final testimony.
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