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Example research essay topic: Book Of Revelation Jesus Christ - 1,470 words

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... to weep, the reason being, "The Lion of the tribe of Judah, the Root of David, has triumphed. He is able to open the scroll and its seven seals" (Revelation 5: 5). At this, Christ appears, as a Lamb which had been slain (Revelation 5: 6) and who was worthy of great praise and worship (Revelation 5: 9 - 14).

This worship is particularly significant Christologically, given that twice John bows down before the angel who mediates the revelation to him. The angel protests that he is no more than a fellow servant of God, and directs John to worship God (Revelation 19: 10; 22: 8 - 9). The angel who shows the visions to John is not the source of revelation, but only the instrument for its communication. Jesus is the source of revelation (Revelation 22: 16). The implication exists that He, unlike the angel, is not excluded from monotheistic worship but is rather included in it, confirmed by the explicit worship of Jesus elsewhere in Revelation (Bauckham, 1993, p. 59). In chapter five, Christ is the Lamb.

He has triumphed through His death and resurrection and is seen standing on the divine throne (the probable meaning of 5: 6; cf. 7: 17; Bauckham, 1993, p. 60). In turn He becomes the center of the circle of worship, moving outward from the living creatures and the elders (5: 8) to the myriads of angels (5: 12, paralleling that offered to God in 4: 11), and finally to the whole of creation in a doxology addressed to God and the Lamb together (5: 13). The worship of the Lamb (5: 8 - 12) leads to the worship of God and the Lamb together (5: 13). Bauckham (1993, p. 60) states: "John does not wish to represent Jesus as an alternative object of worship alongside God, but as one who shares in the glory due to God. He is worthy of divine worship because his worship can be included in the worship of the one Nevertheless, Christ is related to the world not only as the transcendent holy One, but also as the slaughtered Lamb. Revelation 5: 9 - 10 clearly identifies Jesus with the Old Testament Passover lamb (Cho, 1991, p. 67 - 68; Guthrie, 1987, p. 47), where the worship song given to Him states that He has ransomed a people and made them a kingdom and priests serving their God, echoing the Sinai covenant (Exodus 19: 5 - 6) whereby God made the people He brought out of Egypt His own people.

This liberation was often referred to as His ransoming His people from slavery (Deuteronomy 7: 8; 13: 5). Furthermore, Revelation 5 portrays the conviction that in his death and resurrection Christ has already won His decisive victory over evil (Glasson, 1965, p. 45) - which Bauckham (1993, p. 73) sees as being fundamental to Revelation's whole understanding of the way in which Christ establishes God's kingdom on earth. The key to this, Bauckham explains, and to Christ's qualifications as the only one able to open the scroll, is the contrast between what John hears (Revelation 5: 5) and what he sees (Revelation 5: 6). Jesus is the Lion of the tribe of Judah and the root of David who has conquered.

These two messianic titles evoke a strongly militaristic and nationalistic image of the Messiah as a conqueror of the nations, destroying God's enemies (Bauckham, 1993, p. 74). Nevertheless, this image is reinterpreted by that which John actually sees: the Lamb whose sacrificial death (5: 6) has redeemed people from all nations (5: 9 - 10). Bauckham (1993, p. 74) continues: "John has forged a new symbol of conquest by sacrificial death. The messianic hopes evoked in 5: 5 are not repudiated: Jesus really is the expected Messiah of David (22: 16).

But insofar as the latter was associated with military violence and narrow nationalism, it is reinterpreted by the image of the Lamb. The Messiah has certainly won a victory, but he has done so by sacrifice and for the benefit of people from all nations (5: 9). Thus the means by which the David Messiah has won his victory is explained by the image of the Lamb, while the significance of the image of the Lamb is now seen to lie in the fact that his sacrificial death was John sees in heaven the absolute holiness, righteousness and sovereignty of God (Revelation 4). From "this vision of God's name hallowed and God's will done on heaven, it follows that his kingdom must come on earth" (Bauckham, 1993, p. 40). It is this which makes chapter 4, and its Christological continuation in chapter 5, foundational for all that which follows (c. f.

Glasson, 1965, p. 45), namely the catastrophic multitude of plagues and judgements which strike the earth until Christ's return. In all of these things, terrible as they are, Christ is revealed as a divine judge (Revelation 19: 11). It is His wrath which is being outsourced. During the time of the Tribulation people shall cry to the mountains and the rocks, "Fall on us and hide us from the face of him who sits on the throne and from the wrath of the Lamb! For the great day of their wrath has come, and who can stand?" (Revelation 6: 16 - 17). Surely the day of the Lord will be terrible (Malachi 4: 5) as Christ treads the wine press of the fury of the wrath of God Almighty (Revelation 19: 15).

Nevertheless, it is important to realize that the Lamb can be as little held responsible for the activities of, for example, the four horseman, as for those of Judas, Caiaphas and Pilate. Caird (1966, p. 91) explains that the: "Wrath of God in the Revelation, as elsewhere in the Old and New Testaments, represents not the personal attitude of God towards sinners, but an impersonal process of retribution working itself out in the course of history; that the Lamb is at all times a symbol to be understood with reference to the Cross, so that the Cross itself is both the victory of God and the judgement of the world; and that therefore the wrath of the Lamb must be interpreted as 'the working out in history of the consequences of the rejection and crucifixion of the Messiah'. " The Tribulation period draws to a remarkable close with the return of Christ to the earth. Just as in chapter one His image bears little resemblance to that of the carpenter's son. His eyes are like blazing fire and on His head are many crowns (Revelation 19: 12) - for He is King of Kings and Lord of Lords (Revelation 19: 16). Against Him no one may stand; with swift and decisive action His enemies are subdued, and His Kingdom established, judgement finally enacted (Revelation 19: 17 - 20: 15). At last, all things are made new (Revelation 21: 5).

The end of this age has passed and the act of creation has been re-enacted. There will be no more death or mourning or crying or pain, for the old has passed away (Revelation 21: 4). Yet, in all this, Christ is still the Alpha and the Omega, the Beginning and the End (Revelation 21: 6). From the beginning of the book to the finish, He is unchanging.

From the beginning of time to the end of time, He is. Jesus Christ is the same today, yesterday and forever (Hebrews 13: 8) and has full rights to the sacred designation expressing His complete externality and independence, "I AM" (John 8: 58). Just as Origen focused his attention on the Christology of the Book of Revelation (Daley, 1991, p. 49), so too must any honest interpreter. It is the Revelation of Jesus Christ (Revelation 1: 1) and it is Christ that the book reveals. He is the Lamb slain from the foundation of the world, as well as the coming King (Nichols, 1994, p. 291). Bibliography: Bibliography Bauckham, R. 1993.

The Theology of the Book of Revelation, Cambridge University Press, Cambridge. Caird, G. B. 1966. A Commentary on the Revelation of St. John the Divine, Adam and Charles Black, London. Daley, B. 1991.

The Hope of the Early Church: A Handbook of Patristic Eschatology, Cambridge University Press, Cambridge. Glasson, T. F. 1965. The Revelation of John, Cambridge University Press, Cambridge.

Goswiller, R. n. d. Revelation, Pacific Study Series, Melbourne. Guthrie, D. 1987. The Relevance of John's Apocalypse, The Paternoster Press, Exeter.

Nichols, D. R. 1994. 'The Lord Jesus Christ', in Systematic Theology: A Pentecostal Perspective, ed. S. M. Horton, Logion Press, Springfield. Rienecker, F.

and Rogers, C. 1976. Linguistic Key to the Greek New Testament, The Zondervan Corporation, Michigan. Wilson, C. n. d.

The Book of Revelation, Pacific College Study Series, Melbourne.


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Research essay sample on Book Of Revelation Jesus Christ

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