The Apocalypse of John: A Commentary.

Abstract

Moloney offers a narrative reading of Revelation. Following the suggestions of Eugenio Corsini’s 1983 commentary (2nd edition 2002), Moloney concludes that Revelation should not be read as an apocalypse describing God’s impending judgment. Rather, John “bends” apocalyptic language and transforms its symbolism to present a meditation on divine activity throughout history, culminating in the crucifixion and resurrection of Jesus. The following highlights are provided to illustrate how Moloney interprets the Apocalypse.In Rev. 1:1–3, God speaks to John through Jesus Christ. Thus, “the book should be understood as the manifestation of what God has done through Jesus Christ . . . God’s revelatory action takes place in Jesus Christ” (p. 42). The events described in Revelation occur en tachys (1:1a), which Moloney interprets as occurring “quickly,” or, “unstoppably,” rather than as chronologically “soon.” John is not concerned about when the events he describes occur but with how they happen (p. 42). Revelation is, therefore, a prophetic word exhorting all believers, symbolized by the seven churches of Rev 1–3, to remain faithful to their confession. This faithfulness is exemplified not only by obedient Christians but also by the faithful of Israel, such as the Maccabean martyrs.Revelation 4–5 introduces the universal character of John’s vision. The scroll of Rev 5:3–7 represents the Scriptures of Israel. The scroll is opened by the Lamb, who symbolizes both Jesus’s Davidic ancestry and Jesus’s role as the sacrificial, atoning Lamb of God. Both roles are reflected by the Lamb’s opening of the seven seals. Moloney asserts the horseman of the first seal is the triumphant Christ, who is also the conquering Word of God of Rev 19:11–20. The next three horsemen represent an allegorical reading of Gen 3. Through these images John meditates on the disastrous impact of humanity’s expulsion from Eden. Moloney next asserts that opening of the fifth seal (Rev 6:9–11) contrasts the impact of humanity’s fall described in seals two through four with the faithful martyrs under the heavenly altar who ask God to avenge their deaths. These martyrs, however, are not Christians executed for their faith. Rather, they are Israel’s persecuted and executed prophets (Matt 23:29–31), and the Maccabean martyrs (2 Macc 6–7; 4; 4 Maccabees). Likewise, the 144,000 of Rev 7:1–8 are the faithful of Israel, whereas the innumerable multitude of 7:9–17 symbolizes the Christian multitude that joins Israel and lives in anticipation of God’s final act of judgment.The second woe of Rev 9:13–11:14 refers to God’s dealings with both humanity and Israel. Revelation 9:13–21 describes how the curse of incessant warfare impacts humankind. However, all is not hopeless. Only a third of humanity perishes. Nevertheless, humans do not accept God’s offer of repentance (9:20–21). The mighty angel with the little scroll of Rev 10 envisions God’s intervention into human history. Thus, the little scroll is not to be identified with the scroll of Rev 5. Rather, the little scroll of Rev 10, which is sweet to John’s taste but bitter to his stomach, symbolizes that God’s “intervention [in human affairs] is incomplete” (p. 153).God’s partial intervention in history occurred through the election of Israel. God’s complete work occurs in Rev 11:1–14, where the temple and the two prophets represent God’s presence in Israel. Revelation 11 is a meditation on Dan 7:1–8, the rise of the four kingdoms opposed to God and God’s people, and Dan 9:26–27, the desecration of the temple. After the witnesses’ martyrdom, their bodies lay unburied for three and a half days, a reflection of the three and a half years the temple was profaned under Antiochus IV. Moloney also asserts that the city of Rev 11:8 is Jerusalem, not Rome. Moloney connects the city of Rev 11 with Babylon of Rev 17:1–19:8. Both refer to Jerusalem, a hypothesis that is also asserted by scholars such as Lohmeyer and F. Danker.Moloney also suggests that the women of Rev 12:1–17, 17:1–18, and the bride of Rev 21:9-22:5 represent the same woman at different points of her existence. In Rev 12, she symbolizes the fall of humanity. In 17:1–18 “Babylon” describes an apostate Israel. Ultimately, Israel is redeemed as the New Jerusalem and as the redeemed community combined with post-Christ believers to becomes the bride of Christ of Rev 21:9–22:5.Moloney’s reading is intriguing. If John “bends” apocalyptic language, he is not describing the “end of history.” Rather, he presents a vision of God’s faithfulness to the covenant community despite the deprecations of humanity’s fall from grace and demonic opposition to God and God’s people. John’s vision becomes a timeless message for all God’s people, past, present, and future. While not all will agree with Moloney’s commentary, his suggestions are worthy of consideration.