Introduction
A book written around A.D. 95, according to theological historians, the book Revelations of John is written by the same Apostle John who knew Jesus when He was a man on the earth, serving as one of His disciples and working fervently in His ministry. Understanding that the various apostles such as, Stephen and Paul, Bartholomew and Silas, were martyrs for the sake of the Church of Jesus Christ and the eminency of His ascendency, John lived to become an old man. John declared and proclaimed that he loved Jesus more than any of his brothers of the discipleship. Some may argue that this love that he had for Jesus manifested itself as Jesus revealed himself to John many years after He descended into heaven to sit on the throne in the Kingdom of Heaven. Hence, the pericope of this exegesis is that of Revelation, chapter twenty-one, verses one through seven, where the literary context of this passage is a narrative form that will be examined verse by verse for further eschatological meaning and critical analysis using historical, social, and textual implications.
The Pericope: Revelations 21:1-7
And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea.
2 And I John saw the holy city, new Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband.
3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.
5 And he that sat upon the throne said, Behold, I make all things new. And he said unto me, Write: for these words are true and faithful.
6 And he said unto me, It is done. I am Alpha and Omega, the beginning and the end. I will give unto him that is athirst of the fountain of the water of life freely.
7 He that overcometh shall inherit all things; and I will be his God, and he shall be my son.
Exegetical Questions & Answers
What are the immediate and wider literary contexts for this pericope?
The immediate and wider literary contexts for this pericope starts with identifying this passage as a narrative, a chronological order of events that are prophesied as things to come. Reading Revelations 21:1-7 in the King James Version (KJV); the Amplified Bible, Classic Edition(AMPC); and the Holman Christian Standard Bible (HCSB), one can find many textual similarities and some differences. These verses were chosen because, congruently, they summarize the theme for this specific section of the chapter, one that is hopeful, inspiring, and one that creates a contrasting segue from the previous chapter. There are no textual variants in this passage, even though there are several others in this same book. The parallel of the translation variations indicate textual distinctions found, particularly in verse 3 that reads as follows in parallel order of KJV, HCSB, and AMPC:
3 And I heard a great voice out of heaven saying, Behold, the tabernacle of God is with men, and he will dwell with them, and they shall be his people, and God himself shall be with them, and be their God.
3 Then I heard a loud voice from the throne:
Look! God’s dwelling is with humanity,and He will live with them.They will be His people,and God Himself will be with themand be their God.
3 Then I heard a mighty voice from the throne and I perceived its distinct words, saying, See! The abode of God is with men, and He will live (encamp, tent) among them; and they shall be His people, and God shall personally be with them and be their God.
The different uses of terms emote more passion in one version as opposed to the others. For example, in KJV, the first line states, “And I heard a great voice.” The HCSB says, “Then I heard a loud voice” Finally, the AMPC reads, “Then I heard a mighty voice.” One may notice an increasing amount of emotion reading from one translation to the next, although, the oratorical affects are objective. In this exegetical manuscript, it is important to denote that this passage is part of the eschatological theme that the apocalyptic message conveys in the book of Revelations. In doing so, it renders answers to possible questions that are often explored when being considered. It is a contributing answer to the fundamental question for why believers in Christ have chosen this manner of faith. It will also answer the question of what God’s plan is for those who worship Him during this age of perfection. While it is difficult not to apply to life applicable sermons of current times, it is possible, understanding that, the end of days, were just beginning when this passage was written.
In what way(s) is this an appropriate or inappropriate division for the pericope? What textual critical issues (including parallels) are raised by this pericope? How are these textual critical issues or parallels significant?
The pericope examined for this exegetical examination, show that there are no signs of displaying any inappropriate text as it relates to the remainder of the chapter or the book. Yet, some of the critical issues that some may find significant is found in Revelations 21:3. The paralleled translations may be render the most significant distinctions in prose, bringing attention to how the different terms are able to bring about multifarious expressions. Yet, the meaning for the passage is consistent from one translation to another.
In a phrase found in verse three, “tabernacle of God”, “God’s dwellings ”, and “The abode of God” each of the three translations all make the same reference and carry the same meaning, yet the translations are significantly different. However, in verse two, “the new Jerusalem” is imagery that could use more meaning. This phrase is consistent in all three translations, only distinct by the use of capitalizing the first letter in each of the phrase’s words, found in the HCSB translation.
Where and when was this pericope written?
On the island of Patmos, where John lived, this narrative was written during at time of great upheaval in Judea, which was around A.D. 95. Compared to the Jewish (Israelite) experience throughout the Old Testament, repeating from one generation to another, a cycle of walking with God, disobeying Him by serving idols, and consequentially falling into captivity of their enemy, Christians and Jews, alike, are being persecuted. This persecution is at the hand of Roman Emperor Domitian, the last of a series of emperors who have persecuted them.
Who comprise the intended audience, and what do we know about them? What is the immediate social context (class status, ethnic identity, economic level, etc.) for this work?
The social and economic concerns raised in this pericope stem from the first Jewish-Roman War that was Jewish initiated approximately 33-40 years earlier. The distribution of wealth and fulfillment of basic needs was highly inequitable, at best. The Roman Empire was the center of the world, including its economy, taxation, and high densification of peasantry and poverty. Social economy was the main system of reality
What do we know about the author of this pericope?
The apostle, St. John, also known as "The Revelator" is the author of this pericope. Written for the local churches in Southeast Asia Minor, John had been exiled to live on the island of Patmos. Jesus revealed himself to John and commanded that he record his sayings. Such recordings declare to the people the hope for those who are in Christ Jesus and rendering the journey of perdition to those who are not in the previous passage. It is a prophetic word that is specific to the end of days or end times. Jesus reveals this prophetic word in a vision during the time that Christians were being persecuted by the Emperor Domitian (A.D. 81-96).
What specific event(s) in the life of the author and contemporaries gave rise to this work? What is the wider historical context for this work (i.e., what is happening in the world at large)?
Since the book of Revelations was written around A.D. 95, the historical issues implications found include the persecution of Church of Jesus Christ, at the time, was being persecuted by the Romans. But it is important to remember the Acts of the Apostles and how they were beaten and imprisoned not soon after the day of Pentecost. In addition, there were times of doubt in the doctrines of Christianity and questioning of its practicality. This time of perplexity of having a faith in Jesus Christ is found in Acts 5:1 -10 when the husband and wife, Ananias and Sapphira lied to the church about how much they sold their assets for and died immediately. Therefore, like the era of the early church, this passage was written during a time of persecution and spiritual struggle. Moreover, the Romans were ruled by Domitian and also Nero, although they did not rule subsequently, Nero having ruled in the late 60’s and Domitian of the 90’s. Specifically, some of the Christians that were being persecuted were products of the seven churches located in Asia Minor.
The current events of the times and in previously subsequent eras, the Church experienced great suffering, great pain, and great sorrow. The hope and the promise of the Christian Church that, soon, all of these sufferings will pass away. This historical implication is an example of the various dispensations of God that denote His divine order. The book of Revelations, as communicated to John, is not the only revelation that God reveals to mankind. In the finite comprehension of mankind, the history of the world is how God reveals himself through His Word, logos. Jesus being the word---logos---is God’s way to manifest His love, His concern, and His thoughts toward His creation. John 1:1 states, “In the beginning was the Word, and the Word was with God, and the Word was God (Dake 162).”
What is the literary genre of the document in which we find this passage? What is the original (oral)form for this specific passage?
This narrative identifies the main characters as Jesus Christ and the Apostle John, the Revelator, is written in an apocalyptic literature form of prophetic text. In terms of ancestry and historical lineage, they both were Jewish. Moreover, John being a follower of Christ, was also a Christian. Both being male, it is important to denote that Jesus reveals to John the hope and glory of those who follow Him. While this book is written to the Christian church in Asia Minor, it is important to denote that both the Jews and Christians were being persecuted and suffering on many levels. They were from various nations, not only of the Jewish nation. They were of all walks of life and both genders, as many received the salvation of Jesus Christ from the time the church began.
As John records the events of the vision that Jesus shares with him, he writes emoting a narrative of things to come. There is literal and metaphorical textual discourse throughout the passage. Many would agree, particularly those who are of the Christian faith, that this narrative is written to encourage, inspire, and even motivate anyone who feel the need to change.
As previously mentioned, this historical account is a narrative written to the churches located in Asia Minor, suffering persecution at the command of Emperor Domitian. The specific event that is referenced is a hope of things to come. His language is filled with beautiful, inconceivable imagery that speaks to things that are appealing to the eye as well as its promise of an everlasting existence of perfection, physically, spiritually, and emotionally. There are no assumptions about women, poor, and foreigners in the specified text. There are also no contradictions. It is simply a hope for all people who had a faith in Jesus Christ.
Understanding that John is receiving a prophetic revelation from Jesus himself in a vision, the two of them are the main characters. However, as Jesus reveals such mysteries to John, he tells of an existence of a people who will have glorified bodies, who will not experience pain or sorrow, and who dwell with their God that has made a new Jerusalem, descending it from a heavenly place. As a standalone passage, there is no character development per se. Further reading of the chapter indicates that these who are to live for eternity without any trial or tribulation, are those who are followers of Christ.
The plot of this prophesy is a description of an age that will come post “end of days”, revealing a new heaven and a new earth existing in an age of perfection. A new creation has taken place and the new heaven (or the new Jerusalem) will descend into the new earth, God uniting the two so that God and man can dwell together in this new age of perfection. When these two place unite (or collide), there is a declaration of pain, sorrow, tears, death, and all old things will become of the past. Because this passage is a literary, apocalyptic writing, there are no conflicts and each verse is, assumedly, a chronological order of events that are things to come. While there are conflicts in the book that describe an antithetical existence, these particular verses are the resolution that can be compared exegetically to other verses in the same book.
Reiterating that Jesus is revealing these prophecies to John in a vision, this dispensation of a physical and spiritual presence of God, is an apocalyptic hope of glory. Yet the setting of the prophecy is a place that is yet to come. The setting changes from two settings, a new heaven and a new earth, to one where the new Jerusalem descends into to earth, allowing mankind to dwell with the Heavenly Father. These ever-changing, everlasting changes are quite special as it describes the promise the evolution of an eternity with the Holy One.
What sources did the author use in writing this passage, and how did she/he shape them for this particular context?
The prophetic message of this passage as it relates to the book is specific to the promise of a New Jerusalem, a new Heaven and a new Earth. Apostle John, Jesus Christ, the Church of Jesus Christ, a new heaven and earth, the sky, the sea, vanishing of the sky and sea are the literal and metaphorical sources used for this passage.
What key terms do you find in this passage, and how would the author define them?
Using KJV, key terms or term phrases found in this passage that are found to be significant are as follows: new heaven, new earth, as a bride adorned, Alpha and Omega. John, the author, would define new heaven as the new Jerusalem or the new city; not consumed wholly, but simply cleansed from sin, death, pain and sorrow. As a bride adorned would be defined as a simile that is used to describe how beautiful the new city must be. Together, the author would define Alpha and Omega as a metaphor for who God is, using the contrasting distances of time, Him completing every part of existence in between.
What is the central idea of this pericope is outlined in the following: (i.e., what should the audience think/believe)?
Verse 1: A prophetic word revealed to John that is indicative of a new age, promising a new heaven and a new earth. Verses 2-3: The prophetic word that is indicative of a new creation of a new Jerusalem that is considered, by some, the center of the universe. The platform for these scriptures indicate that the New Jerusalem will ascend into a new earth for eternity. Verses 4-7: This final section of this passage is indicative of a new culture of supreme conditions. The human condition has elevated, alleviating pain and sorrow for eternity.
What is the author's apparent aim in this passage (i.e., what action should the audience initiate and/or cease doing)? What does the author do (or omit) to make this passage persuasive (or not) to the initial readers?
Jesus has power in this passage. He wields His power just in the act of revealing a prophetic word of the things that are to come. There is no power of struggle in this specific pericope. Yet, it is a resolution to overcoming sin and death, coming into the complete knowledge that God has all of the power.
What in this passage might be persuasive to a contemporary audience? How so? What in this passage might a contemporary audience find lacking or problematic? How so?
This picture of God is one who is pleased with His children, rewarding them and showering, rejoicing over them with His eternal glory. The pleased Heavenly Father is consistent with the consequential he reveals, not only in this book, but throughout the Bible. It is consistent with the elements of theological strain found in cross-textual references throughout the Bible, not contradicting, but confirming and affirming is imminent presence as the Father, the Son, and the Holy Spirit.
In what specific ways has this historical reading of your text added to your
understanding of the passage? (NB: If you are inclined to say that this passage "means basically the same thing" to contemporary readers as it did to the ancient audience, it is a sign that you have not done your job in Qs 1-13 and need to try again from the top.)
The chosen pericope speaks directly to the religious interests of Christian people. Anyone who is not Christian, is not promised the same eternal hope outlined in this specific narrative. There are no gaps in the fundamental message of this passage, and therefore, there are no competing voices. There is no textual evidence of contradiction of the message nor are there any elements that undermine.
Conclusion
In conclusion, this paper is an exegetical analysis of a pericope found in Revelation 21:1-7. The literary context of this passage is a narrative form that has been examined verse by verse. Moreover, this study is an eschatological exploration that provides more meaning and critical analysis to the historical, social, and textual implications. John, the Revelator provides a message from Jesus Christ that summarizes the theme of the Bible from Genesis to the end of Revelations.
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