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Pastimes : Ask God -- Ignore unavailable to you. Want to Upgrade?

To: haqihana who wrote (37559)	6/7/2004 12:12:35 AM
From: Jamey	Read Replies (1) \| Respond to of 39621

Revelation proves I am wrong? Please allow me to post what Revelation was-(to the Church of that age as a warning> The Revelation "The Real Function of Revelation The visions revealed to John on Patmos are the apokalypsis of Jesus Christ. Apokalypsis means revelation (and is so translated in Rev. 1:1), unveiling, or disclosure. It involves an opening up to plain sight in order to make known, to lay bare and make visible. It is the pulling back of the curtain or veil that has heretofore concealed things from our view, in order to expose and bring into the light of day that which had formerly been cloaked and hidden. Ironically, the Apocalyse (or Revelation) is one of the most veiled, cryptic, and esoteric of the canonical New Testament books, but this (I believe) is due to our attempt to interpret it as primarily predictive prophecy. The book deals with the revelation of Jesus Christ (Rev. 1:1). The genitive in this construction is clearly possessive. It is the revelation that belongs to Jesus Christ, that has been given to Jesus as a special grant of divine favor and is now in his possession. It is something that God has revealed to Jesus, and Jesus in turn then shares it with his church, showing it to his servants through his prophet John. This immediately centers our attention on the action by which God made this revelation to Christ: the scene of God's giving to the Lamb the sealed scroll (a scroll no one else could unseal and open), so that he could open it and disclose its heretofore hidden contents, revealing what will shortly come to pass. What is this sealed scroll? The allusion is to the series of visions that comprises the second part of the canonical book of Daniel. The book of Daniel was so sealed, and its words were shut up until the time of the end (Dan. 12:4, 9). It was not to be known until the determined seventy weeks were accomplished, when an end of sins and a reconciliation for iniquity had been made and everlasting righteousness had been instituted (Dan. 9:24). The Lamb's taking of this closed book and opening its seals signals that the time of the end has commenced and that what Daniel had seen in his visions was about to be fulfilled. John's book is about the apokalypsis—the opening up and revealing—of Daniel's book. The description of the heavenly scene of Revelation 5 is based on the heavenly scene of Dan. 7:9-142 and thus identifies the time of this unsealing as the time of Christ's ascension into heaven (A. D. 30). That is, the time of the unsealing of the scroll that signals that the last days have begun is set at the conclusion of the first Advent, when Christ returned to heaven to be exalted at the right hand of the Father. The significance of this point is that the futurists are plainly wrong in thinking that the sequence of end-time events that begins with the opening of the seven seals is something that has not yet occurred, that awaits a future moment shortly before the second Advent. For John, the time is close at hand; these things will shortly come to pass relative to his own day (as preterists insist). John's book of visions, unlike Daniel's, is not to be sealed up for a future age (Rev. 22:10), for it immediately speaks to (and of) John's own time, not to events lying millennia in the remote future. Indeed, that Jesus could make known these things (the contents of the visions) to John is possible only because the revelation had already been given to Christ! The Lamb had already broken the seals and unfurled the scroll to make known the words that had been shut up. If the events accompanying the breaking of the seven seals are future to us today (immediately preceding the second Advent), then the revelation cannot be said to have been given to Christ by God, and Christ could not have given it in turn to John; the book of Revelation could not have been written, for John would have had no visions of these things if the scroll was not already unsealed by Christ. The events to which the breaking of the seals refer must be events already witnessed in history before John set quill to papyrus, and John writes of them as a preterist." Joseph Braswell (Continued)