What is its relevance for us today?

In the middle of the unfolding apocalyptic drama of the breaking of the seals, the sounding of the trumpets, and pouring out of the vials, is a drastic instruction given to John that is downplayed by most commentators. In Revelation chapter ten, the angel of the Lord instructs John to eat the scroll (Rev. 10:9b). This is the same sealed scroll handed to the Lamb for Him to open in Revelation chapter five. Why was John told to perform such a graphic and grotesque act? (Have you eaten any good books lately?)

Let’s not forget that this instruction is contained in a book filled with signs and symbols. The reason is, as we shall further see, God did not intend the prophetic message in this scroll (the book of Revelation) to be limited to one particular time period and one particular people—i.e., for John’s original audience, the seven churches and the Christians of that 1st century alone. Fact is, the physical act of eating and ingesting something always transforms it. And so the whole of the prophecy of the book of Revelation is transformed.

Immediately after John ate the scroll, he was commanded to regurgitate it, if you will; but this time it is directed to a different audience. The angel told him, “You must prophesy again about many peoples, nations, languages, and kings” (Rev. 10:11). When you couple this statement with the angel’s later instructions to John, “do not seal up the words of the prophecy of this book, because the time is at hand” (Rev. 22:10), it should soon become clear that the Revelation’s prophecy was not exhausted in its A.D. 70 fulfillment. Its relevance was broadened from its primary fulfillment audience and focus to a different audience and focus.

Below are six additional insights supporting a universal application and timeless relevance of this prophecy beyond its A.D. 70 fulfillment. This is what theologians call a sensus plenior—i.e. “a fuller sense . . . . the possibility of more significance to . . . [a] passage than was consciously apparent to the original author . . . .” (Virkler, Hermeneutics, 25).

Again, and first and foremost, the whole of this prophecy, from first to last, was written to encourage its original audience. They were under severe persecution and in need of relief. This is the Revelation’s primary focus. The whole of it, therefore, is rooted, time-restricted, and fulfilled in one, immediate, specific, and real coming of Jesus Christ in judgment in A.D. 70. That contemporary and historical setting was Revelation’s one and only fulfillment. And, this historical fulfillment must play a controlling role as we explore a sensus plenior.

Secondly, John’s prophesying “again about many peoples, nations, languages and kings” (Rev 10:9-11), is clearly a different and broader group of recipients of this prophecy than John’s original area and audience of the seven churches (Rev 1:4, 11). Traditionally, however, commentators have tried to minimize the meaning of this dramatic symbolism of John’s eating the scroll and prophesying again. They contend it only meant a personal application for John. Suggested applications (in italics), along with our comments, include:

• John must yet receive the rest of the prophecy (chapters 11-22). But John was not going anywhere. He was there for the duration. This explanation is not only highly reductionistic, in comparison with the dramatic symbolism used, it is superfluous and weak.
• John would later travel throughout the area of the seven churches sharing this prophecy verbally (a book tour of sorts). But it was not necessary for John to travel about doing this. That was the purpose of sending the letters. They were to be read aloud in the seven churches.
• This was a commissioning for John. But John had already been commissioned on at least two previous occasions (see Rev. 1:10-20 and 4:1-2), and also in Revelation 1:19. Therefore, another commissioning would be unnecessary and overly redundant.

Thirdly, similar expressions are found five other times in Revelation 5:9; 7:9; 13:7; 14:6; and 17:15 (also see Rev. 22:9 and Dan. 4:1; 7:14). In Revelation 5:9, for example, this expression universalizes the application of Jesus’ sacrifice: “And they sang a new song; ‘You [Jesus] are worthy to take the scroll and to open its seals, because you were slain, and with your blood you purchased men [and women] for God from every tribe and language and people and nation.”  That includes us, and hopefully you as well.

Fourthly, if this expression’s use in Revelation 10:11 is consistent with this book’s other five uses, and we employ the interpretative principle of letting “Scripture interpret Scripture,” then it must carry the same universalized and timeless meaning here. This widening of application is the textual rationale for applying the whole prophecy beyond its A.D. 70 fulfillment. Hence, the words of this climactic prophecy refer and pertain to all peoples and nations throughout the world. We must also specially note that in Revelation 10:11, “kings” replaced “‘tribes’ as the fourth element in the quartet. In Revelation 1:6 and 5:10, believers are called “kings.” Thus, the Apocalypse is concerned with the whole of humankind from both a corporate and an individual sense. This universal and timeless application, beyond its fulfillment, is the most natural way to understand a consistent use of this terminology.

Fifthly, the Revelation’s fulfillment (its realities, blessings, judgments, principles, and portrayals, which cannot be limited to a one-time, historic, and static eschatological fulfillment for its own day, which it was, or to someday still out in the future) serves in a typological and controlling manner. Thus, the fulfillment of Revelation’s imagery and visions now serves as a type for repeating patterns of Christ’s ongoing involvement and activity in history and in individual lives. In other words, John’s prophecy now transcends its fulfillment time and context into new historical and personal applications, globally. Post A.D. 70, this prophecy is not only timeless but also multifaceted.

This ongoing relevancy and timeless, universal applications are part of the Revelation’s uniqueness and further differentiate it from Jesus’ Olivet Discourse in Matthew 24, Mark 13, and Luke 21, which cover the same fulfillment time frame and events. However, the Revelation’s ongoing aspects resist predictability because John’s prophesying “again” was general and not time-sensitive or place-specific. The whole book echoes this relevancy theme that it is for all who live and die for Christ from that time on (Rev. 14:12-13).

Hence, the Revelation is still an open book and meant to be forever kept open from the time of its writing forward. Its exciting message proclaims the ongoing involvement of Jesus Christ in the struggles of the spirit realm and the physical/material realm, for all ages. Such a reformed application can help us better understand the rise and fall of empires, the history of nations, the lives of people, the comings and goings of groups, institutions, and other corporate bodies. They, indeed, are controlled by God and Christ (also see Dan. 2:21). Moreover, this textual understanding of Revelation’s ongoing relevance and timeless applications secures its meaningfulness from the time of its fulfillment onward for all periods of Church and world history.

The Revelation also warns, “If anyone adds anything to them, God will add to him the plagues described in this book. And if anyone takes away from this book of prophecy, God will take away from him his share in the tree of life and in the holy city, which are described in this book” (Rev. 22:18-19). Let us urge you to constantly make sure that no message you believe or present adds to or takes away from the content and the spirit of the Apocalypse. These two dire warnings and consequences are just as relevant for us today as they were for the Revelation’s original audience. If not, they are toothless. In our opinion, any modern-day interpretation that relegates the relevance of all or any portion of this prophecy solely to the past or solely to the future is at risk of violating these warnings and opening ones self to their consequences.

This ongoing relevancy also perfectly corresponds with God’s redemptive grace and purpose. While totally local in fulfillment, all are universal in goal, scope, and application. Seen in this manner, the Revelation is truly a prophecy of “the eternal gospel to proclaim to those who live on the earth – to every nation, tribe, language and people” (Rev. 14:6).

Sixthly, there is no suggestion of a termination of these applications. The popular terminology of a “final” or “last judgment,” a “final blessing,” a “final coming,” a “final day of the Lord,” or a “final Antichrist” is non-scriptural and unscriptural. Therefore, in the prophecy of the book of Revelation, we moderns have real, ongoing blessings, warnings, comings, judgments, and interactions of Christ with which to be personally involved and concerned (Rev. 1:3; 22:7, 14-19). Yet there is no “antichrist” contained therein. That notion has been imported into this book. Rather, “many antichrists,” who fit the descriptions found only in 1 John 2:18, 22; 4:3; 2 John 7, still roam the earth today, as they did in the past and will continue in the future. (See again Topic #8.)

Make no mistake; this realization of the Revelation’s ongoing relevancy is not a lesser reality or a second-rate option in comparison with solely past or mostly futuristic fulfillment views. In effect, it is more significant than any single view. Through the Revelation, God is equipping believers of all generations with an understanding of how the world of the spirit operates. This revelation is the highest form of knowledge and wisdom revealed to humankind, and is just as pertinent today as it was in the past and will be in the future. It is the knowledge of how the kingdom of God functions and how we can enter and, effectively and victoriously, live in it in this present world. Thus, nowadays, the entire vision of the Revelation is past, present, and future. It is the timeless unveiling of Jesus Christ as He is now, and not a timetable of yet-future events. To see this is to understand the Revelation as it was intended and to receive one of its blessings; not to see this is to miss its richest meaning, for in this greater Jesus Christ “are hidden all the treasures of wisdom and knowledge” (Col. 2:3).

Our recognition of both the total fulfillment and total relevancy of “the revelation of Jesus Christ” (Rev. 1:1) in our lives, here and now, should create a greater sense of responsibility, a greater motivation for obedience, and a greater desire to worship than the traditional deferment views—past or future. God through Christ continues to act in history and in the lives of his saints in an apocalyptically revealed manner.

Sources:

1 The Greater Jesus by John Noe

2 The Scene Behind the Seen (future book – est. 2017) by John Noe

3 “An Exegetical Basis for a Preterist-Idealist Understanding of the Book of Revelation,” article in Journal of the Evangelical Theological Society, Vol. 49, No. 4 (Dec. 2006) by John Noe

4 More Than Conquerors by William Hendriksen