Quotes from Richard Bauckham’s The Theology of the Book of Revelation
Here are ten quotes from Richard Bauckham’s book, The Theology of the Book of Revelation, that especially stuck out to me. And if you’re interested in eschatology (the doctrine of last things) you can also see my post “Eschatology and Ethics.”
“Revelation provides a set of Christian prophetic counter-images which impress on its readers a different vision of the world… The visual power of the book effects a kind of purging of the Christian imagination, refurbishing it with alternative visions of how the world is and will be” (Richard Bauckham, The Theology of the Book of Revelation, p. 17).
“Creation is not confined for ever to its own immanent possibilities. It is open to the fresh creative possibilities of its Creator” (Bauckham, The Theology of the Book of Revelation, p. 48).
“A God who is not the transcendent origin of all things… cannot be the ground of ultimate hope for the future of creation. It is the God who is the Alpha who will also be the Omega” (Bauckham, The Theology of the Book of Revelation, p. 51).
“The polemical significance of worship is clear in Revelation, which sees the root of the evil of the Roman Empire to lie in the idolatrous worship of merely human power, and therefore draws the lines of conflict between worshippers of the beast and the worshippers of the one true God” (p. 59).
“Who are the real victors? The answer depends on whether one sees things from the earthly perspective of those who worship the beast or from the heavenly perspective which John’s visions open for his readers” (p. 90).
“The perspective of heaven must break into the earthbound delusion of the beast’s propaganda” (p. 91).
“There are clearly only two options: to conquer and inherit the eschatological promises, or to suffer the second death in the lake of fire (21:8)” (p. 92).
If Christians are to “resist the powerful allurements of Babylon, they [need] an alternative and greater attraction” (p. 129).
“God’s service is perfect freedom (cf. 1 Pet. 2:16). Because God’s will is the moral truth of our own being as his creatures, we shall find our fulfillment only when, through our free obedience, his will becomes also the spontaneous desire of our hearts” (p. 142-43).
“Only a purified vision of the transcendence of God… can effectively resist the human tendency to idolatry which consists in absolutizing aspects of this world. The worship of the true God is the power of resistance to the deification of military and political power (the beast) and economic prosperity (Babylon)” (p. 160).
Quotes from The Christian Faith by Michael Horton
“A mystery is inexhaustible, but a contradiction is nonsense. For example, to say that God is one in essence and three in persons is indeed a mystery, but it is not a contradiction. Believers revel in the paradox of the God who became flesh, but divine and human natures united in one person is not a contradiction. It is not reason that recoils before such miracles as ex nihilo creation, the exodus, or the virginal conception, atoning death, and bodily resurrection of Jesus Christ. Rather, it is the fallen heart of reasoners that refuses to entertain even the possibility of a world in which divine acts occur” (Michael Horton, The Christian Faith, 101).
“Faithful reasoning neither enthrones nor avoids human questioning. Rather, it presupposes a humble submission to the way things actually are, not the way we expect them to be. Faithful reasoning anticipates surprise, because it is genuinely open to reality. If reality is always exactly what we assumed, then the chances are good that we have enclosed ourselves in a safe cocoon of subjective assertions. Unbelief is its own form of fideism, a close-mindedness whose a priori, untested, and unproven commitments have already restricted the horizon of possible interpretations” (Horton, The Christian Faith, 102).
“Ethical imperatives are extrapolated from gospel indicatives. The gospel of free justification liberates us to embrace the very law that once condemned us” (Ibid., 640).
“In the Greek language we must differentiate between the indicative mood, which is declarative (simply describing a certain state of affairs), and the imperative mood, which sets forth commands). For example, in Romans Paul first explains who believers were in Adam and their new status in Christ (justification) and then reasons from this indicative to the imperatives as a logical conclusion: ‘Do not present your members to sin as instruments for unrighteousness, but present yourselves to God as those who have been brought from death to life…’ (Ro 6:13). He concludes with another imperative (command), but this time it is really an indicative: ‘For sin will have no dominion over you, since you are not under law but under grace’ (v.14)” (Ibid., 649).
“Where most people think that the goal of religion is to get people to become something that they are not, the Scriptures call believers to become more and more what they already are in Christ” (Ibid., 652).
“Although we cannot work for our own salvation, we can and must work out that salvation in all areas of our daily practice. When God calls, ‘Adam, where are you?’ the Spirit leads us to answer, ‘In Christ’ (Ibid., 662).
“It is crucial to remind ourselves that in this daily human act of turning, we are always turning not only from sin but toward Christ rather than toward our own experience or piety” (Ibid., 663).
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