The Oxford Handbook of the Book of Revelation ed. by Craig R. Koester

Abstract

Reviewed by: The Oxford Handbook of the Book of Revelation ed. by Craig R. Koester Scott D. Mackie craig r. koester (ed.), The Oxford Handbook of the Book of Revelation (Oxford: Oxford University Press, 2020). Pp. xxi + 525. $150. Composed of thirty essays, this handbook provides an excellent introduction to the most important scholarly trends that have shaped discussion of Revelation in the past twenty to thirty years. The editor, Craig R. Koester, puts the volume on fine footing with his "Introduction to Revelation's Social Setting, Theological Perspective, and Literary Design" (pp. 1–17), which briefly considers a variety of interpretive issues and summarizes the six vision cycles that structure Revelation. He believes divine identity and theodicy are the central questions motivating Revelation; thus, "Who is the Lord of the world?" and "Why would the sovereign God allow injustice to occur?" (p. 11). Literary features are treated in the first section, beginning with Mitchell G. Reddish's "The Genre of the Book of Revelation" (pp. 21–35), which prioritizes apocalypse over prophecy and letter, and "Narrative Features of the Book of Revelation," by James L. Resseguie (pp. 37–52), who characterizes Revelation's "masterplot" as a "quest story of the people of God in search of a new promised land, the new Jerusalem" (p. 48). The evocative imagery of Revelation is unmatched in the NT, and Konrad Huber ("Imagery in the Book of Revelation," pp. 53–67) believes its many verbal pictures, symbols, and metaphors were designed to appeal persuasively to the visual imaginations of its hearers. In "Rhetorical Features of the Book of Revelation" (pp. 69–83), David A. deSilva describes Revelation as an "apocalypse" that "unveils" and interprets "facets of the lived experience of its audiences, 'revealing' the spiritual dimensions" and "'true' nature of … those facets of their situation" (p. 70). Moreover, the rhetoric of Revelation strategically enlists authoritative voices (the Spirit, Jesus, angels, God, and other "supernatural beings" [p. 72]) and appeals to the intellect as well as the emotions (awe, shame, fear, and confidence). The OT also constitutes an important authoritative voice, and Steve Moyise's essay, "The Old Testament in the Book of Revelation" (pp. 85–100), identifies the scriptural symbols and vocabulary with which the author expresses his visionary rhetoric. The section concludes with David L. Mathewson, "Revelation's Use of the Greek Language" (pp. 101–14), and Justin P. Jeffcoat Schedtler, "The Hymns in Revelation" (pp. 115–30). The next section, "Social Setting," begins with Warren Carter, "Revelation and Roman Rule in First-Century Asia Minor" (pp. 133–51); Carter endorses a growing consensus that the biblical author has exaggerated imperial persecution and societal threats in order to heighten resistance to cultural assimilation and accommodation. In response to both real and perceived threats, Mikael Tellbe ("Relationships among Christ-Believers and Jewish Communities in First-Century Asia Minor," pp. 153–67) finds Revelation radically redefining God's people, with Christ-followers solely representing the true people of God. Richard S. Ascough ("Greco-Roman Religions and the Context of the Book of Revelation," pp. 169–83) [End Page 371] similarly thinks that Revelation amplified perceived threats and defined identity in sharp opposition to the "other." All rival religious practice is vilified in the process and characterized as either "feasting or fornication" (p. 170). The same issues are raised in connection with varying (and perhaps competing) forms of early Christian belief and practice, and Paul Trebilco ("John's Apocalypse in Relation to Johannine, Pauline, and Other Forms of Christianity in Asia Minor," pp. 185–201]) again finds Revelation drawing sharp, exclusionary boundaries around the addressed communities, particularly with regard to food offered to idols. The third section, "Theology and Ethics," opens with Martin Karrer, "God in the Book of Revelation" (pp. 205–22). Concerning the "Alpha and Omega" inclusio in 1:8 and 21:6, Karrer interestingly notes, "Since the letters [Α and Ω] were used to form words and numerals," the author implies "that every human thought, every communication, every reflection, and every numeric calculation involves God's presence" (p. 213). Loren L. Johns ("Jesus in the Book of Revelation," pp. 223–39) discusses the author's high christology, evidenced in the numerous titles and roles...