i
TABLE OF CONTENTS
Acknowledgments …………...................……..……………………………… v
Summary……………………………………………………………………….. vi
Chapter 1: Orientation ..……………….……………………………… 1
1.1 Motivation …………….…….……….……………………. 1
1.2 Methodology ……………………...……………………….. 6
1.3 Structure ……………………….………………………….. 8
Chapter 2: The Theological Framework of the Book of Revelation 12
..
2.1 Introduction ………………………………………………….…… 12
2.2 Authorship and Date ….......………............................................... 14
15
2.2.1 Authorship of the Book of Revelation
..........................
16
2.2.1.1 The Apostle John, son of Zebedee .....................
2.2.1.2 John the Baptist ................................................. 17
2.2.1.3 Pseudonymous Writer ........................................ 18
2.2.1.4 John, the Elder .................................................. 18
2.2.1.5 John, the Christian Apocalyptic Prophet 19
............
2.2.2 Date of the Book of Revelation ......................................... 19
2.3 Purpose of the Book of Revelation ………………………………. 21
2.4 The Structure of the Book of Revelation ………………………… 24
2.5 Sources of John's thoughts ……………………………….……….. 29
2.6 The Genre of Revelation ………………...………………………... 34
2.6.1 Apocalypse …………..…………………………………. 35
2.6.2 Epistle ……………….………………………………….. 38
2.6.3 Prophecy ……………..…………………………………. 39
2.7 The Theology of the Book of Revelation ……………………….… 40
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2.8Interpretive Models ……………………………………………….. 44
2.8.1 The preterist method of interpretation 45
………..……..…..
2.8.2 The idealist method of interpretation ………...….……... 46
2.8.3 The futurist method of interpretation 47
………...…………
2.8.4 The historist method of interpretation 48
…………..….……
Chapter 3: The Kingship of God as the general theological issue 54
….
3.1 Introduction …………………………….………………………… 54
3.2 The Kingship of God in the selected Old Testament Books 56
……....
3.2.1 Creation and God’s Kingship …………………………... 56
3.2.2 The fall and God’s Kingship ……………………………. 58
3.2.3 The Kingship of Yahweh ………………………………... 59
3.2.4 The Kingship of God in Psalms ………………………… 60
3.2.5 God’s Kingship among the Old Testament Prophets 62
……
3.2.5.1 The Kingship of God in the Book of Daniel 63
…….
3.3The Kingship of God in the selected New Testament Books 72
….….
3.3.1 The Kingship of God in the Four Gospels 73
………………..
3.3.2 The Kingship of God in the Book of Acts ………..……... 84
3.3.3 The Kingship of God in the Pauline Corpus 91
…....………...
3.3.4 The Kingship of God in the Book of Hebrews 93
…..…….…
3.3.5 The Kingship of God in the Book of James 95
………..…….
3.3.6 The Kingship of God in Peter’s Epistles 97
………..………..
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3.3.6.1 The Kingship of God in the 1st Epistle of Peter 97
...
3.3.6.2 The Kingship of God in the 2nd Epistle of Peter 98
...
3.3.7 The Kingship of God in the Johannine Letters 100
…………...
3.3.7.1 The Kingship of God in the 1st Epistle of John 100
…
3.3.7.2 The Kingship of God in the 2nd Epistle of John 102
...
3.3.7.3 The Kingship of God in the 3rd Epistle of John 103
..
3.3.8 The Kingship of God in the Epistle of Jude 104
………………
Chapter 4: The Kingship of God as a Theological Motif in the
Apocalypse of John ……………………………………….. 107
4.1 Introduction ………………………………………………………… 107
4.2 God’s Kingship expressed in His act of Creating 109
………………….
4.3 God’s Throne: An Emblem of His Kingship and Control 114
………...
4.3.1 A “throne” in the Old Testament 114
…………………………
4.3.2 A “throne” in the New Testament 115
..………………………
4.4 Jesus Christ: An Agent of achieving God’s Kingship 117
……………..
4.5 The Holy Spirit: God’s Means of achieving His Kingship 123
………..
4.6 The Saints: The Witnesses of God’s Kingship 124
……………………...
4.6.1 The “Two Witnesses” of Revelation 11 ………………... 126
4.6.2 The “Year-day Principle”: A Key to Understanding the
“Two Witnesses” of Revelation 11 …………………….. 129
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Chapter 5: The Hymns in the Book of Revelation: Their function
in
Theological Structure – with special reference to the 136
Kingship of God ……….……………………………….…
5.1 Introduction ………………………………………………………… 136
5.2 Rev. 4:1-11: The Eternal Creator-King …………………………… 142
5.3 Rev. 5:8-13: The Lion-Lamb, the Object of Praise and Worship 154
….
5.3.1 The Roman sealed Scroll and Hebrew Tradition 156
………...
5.3.2 Tension in the Throne Room ……………………………. 158
5.3.3 The Content of the Song of the 24 Elders and 4 Living
Creatures (Rev. 5: 9-10) …………………………………. 160
5.3.4 The Content of the Song of the 4 Living Creatures, 24
Elders, and Angelic host (Rev. 5: 12) …….……………... 165
5.3.5 The Content of the a song by all Creation 168
………………..
5.3.6 Act of Worship by the 24 Elders and 4 Living
Creatures – 170
Rev. 5: 15 ………………………………………………..
5.3.7 The Concept of “A New Song” ……………………….… 171
5.4 Rev. 7:9-12 & 14:4: The Songs of “a great multitude,” and the
144, 000 …………………………………………………………… 177
5.4.1 The Setting of a song sung by “a great multitude” 177
……....
5.4.2 The 144, 000 and “a great multitude”: Their 182
Relationship ..
5.4.3 The Identity of the Redeemed 144, 000 ………………… 183
5.4.4 The Setting of a Song of the 144, 000 (Rev. 14: 3-5) …… 185
5.4.5 The Redeemed Multitudes (Rev. 7: 9-12) 188
..……..………..
5.4.6 A Song of Praise by “a great multitude” 189
………………….
5.5 Rev. 11: 14-18 – “He shall reign forever and ever” 191
………………..
5.6Rev. 12: 9-12 – “The Kingdom of God and Authority of 194
Christ”....
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5.7Rev. 15: 2-4: The Song(s) of Moses and the Lamb ……………… 198
5.8 Rev. 16: 4-8: “Just art thou in these Judgments” 203
…………………..
5.9 Rev. 18: 4, 5, 20 – An Invitation to Rejoice because of “great”
Judgment meted out on Babylon ………………………………… 208
5.10Rev. 19: 1-8: The Vindication of God’s Kingship and of Saints 213
…
5.10.1 Rev. 19: 1-10: The Last Hallelujah Song of
Apocalypse of John ………………………………… 214
5.10.1.1 A Hymn of the Great Multitude (Rev. 19: 1- 216
3)
5.10.1.2 A Hymn of the 24 Elders and 4 Living
Creatures (Rev. 19: 4) …………………….. 219
5.10.1.3 A Hymn of the Great Multitude (Rev. 19: 5- 221
6)
5.10.1.4 The Marriage Supper (Rev. 19: 7-10 ……….. 224
Chapter 6: The Kingship God as a theological motif in the
Apocalypse of John: A Reflection ………………………………………. 232
Chapter 7: Bibliography ………………………………………………. 245
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ACKNOWLEDGEMENTS
To God for His sustenance; to Jesus Christ for His love expressed in the
plan of salvation; and to the Holy Spirit for His continued guidance and
inspiration.
To my wife, friend and partner in the ministry, Duduzile, for her
undivided support and encouragement – and for her willingness to be a
bouncing board for some of those ideas in this work.
To my ten year old son, Thabiso, whose developing mind could not
fathom the idea of doctoral studies for his father who is a pastor; to my
four year old daughter, Teboho, who is nothing but a bouquet of joy and
happiness. These two angels in my home have created a parent out of me.
To my mother, Mavis Buzelwa Letseli, who always looked forward to the
final chapter of this work.
To my sister, Tselane, for her support and encouragement; to my kid sister,
Ntshadi, and her husband, Ayo, for their encouragement.
To Professor J. A. Du Rand for his support, experience and guidance in
stimulating an interest in me for the themes encased in the Apocalypse of
John.
All Scriptural quotations have been taken from The Revised Standard
Version, New York: Oxford University Press, Inc. [1973] 1977.
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SUMMARY
The Book of Revelation is the climax of all themes that are in the entire
Scriptures. It is the fulfillment and zenith of all prophecies. The
Apocalypse of John is perceived, especially among the African Christians,
as a veiled text, irrelevant for our times, riddled with obscure,
indecipherable symbols, mysterious visions and prophetic language. The
Book of Revelation is often used sparingly and selectively to enrich
worship and sermon material. The primary purpose of this work is to
stimulate fresh interest among those traditional Africans who view the
Book of Revelation as a thick bush and a terrain for New Testament
scholars and their students. This research also intends inviting Africans to
view the songs found in the Book of Revelation as the vehicle to reveal the
Kingship of God as a theological motif in the same hymns or songs.
This study will follow a pyramid format – wherein the general concept of
the “Kingship of God” will be traced within the entire Scriptures (both Old
and New Testaments), and then zoom in on the “Kingship of God” in the
Book of Revelation, with special emphasis on the hymns found in the Book
of Revelation. The Kingship of God will emerge as a thread that spirals
throughout the entire Scriptures, and specifically as an organizing
principle, and the theology of the Book of Revelation as depicted in the
hymns of the same book. This work has critically evaluated the primary
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and popular approaches to interpreting the Book of Revelation, and opted
for the historical approach because of its sensitivity to the immediate
audience, and for being germane to different and difficult situations
affecting Christians, but similar to those of the primary, intended
audience. The historical approach rests on and depends on its tool – the
“year-day principle” for the purpose of locating the prophetic time frames
within the Christian history. The Old Testament writings do not use the
phrase “Kingship of God,” or “Kingdom of God,” or “Kingdom of
heaven.” While all those phrases carry the same meaning, they are not
used nor appear in the Old Testament text, but the concept of the
“Kingship of God” permeates the entire Old Testament writings.
In the Book of Genesis, God creates a dominion or a kingdom, and then
populates it with His created creatures. The Book of Genesis reveals that
God shared His dominion with humankind or first couple – Adam and
Eve. The great controversy between the forces of evil and good, hinged on
the concept of “kingship.” The fundamental question was: “Who, between
God and Satan, should receive homage, and rule the entire universe?” The
aim of Satan’s rebellion against God was to usurp God’s Kingship, and
dethrone Him – and then occupy a seat higher than to God’s throne.
Isaiah, referring to Satan, prophetically wrote,
“How you are fallen from heaven, O Day Star, son of Dawn!
How you are cut down to the ground, you who laid the
nations low! You said in your heart, ‘I will ascend to heaven;
above the stars of God I will set my throne on high; I will sit
on the mount of assembly in the far north; I will ascend above
the heights of the clouds, I will make myself like the Most
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High.’ But you are brought down to Sheol, to the depths of the
Pit,” (Isa. 14: 12-15).
God demonstrated His Kingship within the first five Books of the Old
Testament in that He miraculously liberated His chosen nation (the
Israelites) from the kingdom of Pharaoh, and then settled them in Canaan
under His theocracy. The Coronation Psalms allude to the Kingship of God
and that of Jesus Christ. The Book of Daniel discusses the Kingship of God
within the framework of Babylonian captivity wherein God’s subjects were
subjected to or under the kingship of Nebuchadnezzar. The Kingship of
God surfaced and demonstrated in the Book of Daniel in that God revealed
the future-demise of the earthly kingships and kingdoms, and ultimately
climaxing in the establishment of the universal, eternal “Kingdom of God.”
In the Apocalypse of Daniel God proved that He is still seated on His
throne when He appointed and deposed the earthly kings and rulers and
their regimes. The concept of the “Kingship of God” permeated the Old
Testament historical and prophetic writings.
The “Kingdom of God” or “Kingdom of heaven” was the content, ethos,
and power of the proclamation and mission of the Jesus Christ, together
with His New Testament Church. The New Testament text referred to the
“Kingdom of God” or “Kingship of God” as an event that has already and
is invisibly operating in the world, in that the miracles freed the captives
from the kingdom of Satan. The ethics of the “Kingdom of God”
regulated, and is still regulating the lives of the saints. The “Kingdom of
God” or “Kingship of God” is also understood as an eschatological reality
x
wherein the inhabitants of earth will finally acknowledge the “Kingship of
God,” un-controverted and un-contested at Parousia.
The “Kingship of God” is expressed through the preaching of the New
Testament, Primitive Church with the sole aim of bringing everyone under
the “Kingdom of God.” Although the New Testament Church shifted its
emphasis from the “Kingdom of God” to Jesus Christ’s event at the Cross
as an interpretation of the mission and message of the Old Testament
ceremonial systems, and also perceived Jesus Christ as the very agent of
our salvation because of His death and resurrection, but the concept of the
“Kingdom of God” permeated their preaching and regulated their daily
lives. The ethics of the “Kingdom of God” formed the basis and ethos of
the Epistles of Paul, Peter, John and Jude – and it was connected to and
was informed by the expectation of the Parousia.
The “Kingship of God” in the Book of Revelation is established through
the instrumentality of the life, death, resurrection, and Parousia of Jesus
Christ. The witness of the saints through their word and life, the guidance
and invitation of the Holy Spirit, serve as another indirect means of
establishing God’s Kingship on earth. The teachings of the “two witnesses”
– defined and interpreted as the Old and New Testaments, constitute a text
that contributed to, defined, explained and pointed to the means and
modes of establishing God’s Kingship.
The hymns of Rev. 4 elevate the “Kingship of God” in that they point to
the truth that God should receive homage because He is Holy – we
worship Him for Who He is. He is the King who not only rule, but also
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created His own domain or dominion from nothing. The history of this
world unfolds theothronicly. The existence of God, as a Creator, challenges
the theories of atheism, pantheism, deism, and humanism - theories that
explain the issues of origin outside and independent of God. He (God)
spoke, and creation came into existence.
The 24 elders represent the terrestrial redeemed, resurrected saints of Matt.
27: 51-53. It is unlikely that those resurrected saints of Matt. 27: 51-53 went
back to their tombs, but ascended with Him to heaven to constitute the
first fruits of salvation. The possible explanation and background of the 24
elders is Matt. 27: 51-53. The 4 living creatures play a role of an imbongi1
(in Xhosa and Zulu languages) or seroki2 (in Sesotho). The izimbongi3 or
diroki4 (or 4 living creatures) set a pace for worship in the Book of
Revelation. God on His throne is the context and centre of worship in the
Book of Revelation.
The songs Rev. 5 not only ease the tension in the throne room, but also
concentrate their limelight on Jesus Christ as an agent of our salvation,
Who established God’s Kingship through His Blood. Jesus Christ becomes
worthy of receiving worship because of His death; this becomes the very
reason for the newness of the song. He shares in the Godhead and receives
worship not only because of His death, but also because of His pre-
existence and His life that is un-derived and un-borrowed.
1 A person who is commonly assigned the responsibility of praising the king or
any royalty among the Xhosa, Zulu and Sesotho speaking traditional Africans.
2 Ibid.
3 A plural form of the word.
4 Ibid.
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The songs of Rev. 7 and 14 reveal the Kingship of God in that He rewards
His saints through meting judgment on their oppressors. The concepts of
the Old Testament “first fruits” and “tithes” are instrumental in unlocking
the identity of the 144, 000, together with their relationship with “a great
multitude.” The liberative plagues in Exodus and also in Revelation point
to the Kingship of God in establishing both His heavenly and earthly
Kingdoms for His followers. Judgment and salvation are twin sisters.
Whenever God judges His enemies, He also saves His faithful followers.
The songs of Rev. 11 and 12 demonstrate God’s Kingship in that God
reigns forever in Rev. 11, and that His Kingship has been acknowledged
and accepted in heaven, Rev. 12, but remains invisible and contested on
earth. The establishment and restoration of God’s Kingship in heaven
guaranteed the establishment of God’s Kingship on earth at Parousia.
The songs of Rev. 15, 16, 18, and 19 point to the Kingship of God in that
God righteously and fairly judges His and saints’ enemies. The judgment
of God’s enemies paves way for the salvation of God’s children. The
themes of judgment and creation interact and interlink in the Book of
Revelation. In His patience, God warns His children to make a decisive
stance against His enemies before He executes judgment.
The songs of Rev. 19 acquit God in the way He handled and dealt with
Satan’s rebellion. The 24 elders, the 4 living creatures, the heavenly hosts,
the figurative souls under the altar, and the entire creation all sing
Hallelujah and declare “Amen” to God’s judgment on His enemies. They
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finally understand that God is love and just even in His dealings with His
enemies.
The Marriage Supper of the Lamb has a parallel within many African
traditions relating to marriage. Jesus Christ, the Bridegroom paid His
dowry or lobolo (in Xhosa and Zulu languages), bohadi (in Sesotho,
Setswana and Sepedi). The white flag5 flies higher as an announcement and
invitation to everyone to attend the marriage feast. The Terrestrial family
flies its white flag through their witness of the word and their lives as a way
of inviting others to accept the Lamb on His altar before they could
welcome Him as their King on the throne. The Celestial family has started
singing songs of victory while the Terrestrial family anticipates the
Marriage Supper of the Lamb.
The death and Blood of Jesus Christ on the Cross brought together the
Celestial and Terrestrial families. Jesus Christ hanged between heaven and
earth – meeting the requirements of the broken law and saving and
reconciling humankind back to God. The nature of singing and songs of
Revelation not only provide context, content and meaning for the African
liturgy, but they also serve as a carrier of a rich theology of God’s
Kingship. The Marriage Supper of the Lord, premised on the Hebrew
traditions of contracting marriage, provides a home for Africans in the
5 A practice among the traditional Sesotho speaking Africans of flying a white
flag at the house of either the bridegroom or groom as a sign that there is an impending
marriage ceremony, and that the community is invited to that ceremony. This sign takes
place after necessary traditional preliminaries have take place – such as paying of lobolo
or bohadi or dowry, and after a covenantal ritual to seal a relationship between the
bridegroom and groom’s families.
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Book of Revelation. Therefore, the text of Revelation is relevant today as it
was then. In deed, the entire universe will join and sing and say,
“… Hallelujah! For the Lord our God the Almighty reigns.” (Rev. 19: 6b).
