Covenantal Allusions in the Apocalypse

From the forthcoming book The Words of the Covenant, Volume Two, New Testament Continuation

As he begins his prophecy, John says that he is a fellow brother in the “tribulation and kingdom and patience of Jesus Christ” (Rev. 1:9).  I think it is important to notice the word “kingdom” and ask whether it speaks of a kingdom that was present already in the first century A.D. or whether it refers to the future messianic Kingdom.  It will not come as a surprise to learn that the answer depends upon the eschatological position adopted.  As Christ is “He who has the key of David” (Rev. 3:7), “the Lion of the tribe of Judah, the Root of David” (Rev. 5:5), and “the Root and the Offspring of David, the Bright and Morning Star” (Rev. 22:16) I believe we are directed to an eschatological-covenantal fulfillment.  

If, as I suspect, “the Lord’s Day” is the Day of the Lord^[1], then that term has eschatological covenant connections.  The Day of the Lord in its eschatological manifestation is the prelude to the New Covenant Kingdom.  It is the necessary preparation for the Kingdom to come. 

But even if “the Lord’s Day” refers, as many scholars insist, to Sunday, then the covenant connection would concern the New covenant still, since the day of Christ’s resurrection and the descent of the Holy Spirit on the day of Pentecost were on a Sunday, and those events are inextricably connected to the New covenant.  So, either way we have covenantal concerns as early as Revelation 1:10.      

One writer has said it well: “A bedrock of the Apocalypse is that Jesus is the Davidic Messiah.”^[2]  Jesus has a golden sash across His chest (Rev. 1:13), a symbol of royalty, and hence of His Davidic ancestry and privilege.  His standing in the midst of the lampstands alludes to His (New covenant) priestly role.^[3]  This combination of Davidic and Melchizedekian elements is best understood as signifying Christ’s present qualifications to be the great Priest-King of the next aeon.  Jesus is the priest now as He mediates the New covenant to the Church (Heb. 12:24 cf. 1 Tim. 2:5).  He will mediate the New covenant to Israel as a nation later (Jer. 31:31-34; Zech. 12:10).  In either case, Christ must mediate between God and the sinner before they will accept His reign over them as their King.  Therefore, we ought never to assume Christ is reigning in His kingdom because He is functioning as High Priest.  The covenants will come to fruition exactly as stipulated.[4]   

But not only is Jesus dressed in royal regalia, He is said to hold “the key of David” (Rev. 3:7), and to be “the Root and the Offspring of David” (Rev. 22:16).  Revelation 3:21 informs us that Jesus has a throne that is/will be His, and it is distinguished from the throne of His Father (cf. Matt. 19:28; 25:31).  Even the most basic knowledge of the covenants will inform the reader that Christ’s throne is the Davidic throne upon earth (Lk. 1:32-33). 

Again, when John despairs because there is no one in heaven or earth who is found worthy to break the seals in Revelation 5, he is answered,

But one of the elders said to me, “Do not weep. Behold, the Lion of the tribe of Judah, the Root of David, has prevailed to open the scroll and to loose its seven seals.” – Revelation 5:5.

          The Lamb, who is the crucified and risen Jesus, is the only one in God’s whole realm who qualifies to open the seals.^[5]  This is doubtless because He represented heaven on the earth and wrought salvation for God’s image-bearer, man (Jn. 17:1-26; Heb. 1:2-3), while securing the eventual “glorious liberty” (Rom. 8:21) of the earth itself.  Furthermore, Christ’s selfless humiliation in His own world on behalf of His enemies is not approached by any other deed in heaven and earth.  And since the judgments sealed inside the scroll are earth-judgments, the sole person who has wrought reconciliation between God and creation is the Lamb of God who took away the sin of the world (Jn. 1:29; Heb. 9:26).   

I have made an argument in this book that as the Lamb of God Jesus institutes the New covenant.^[6]  I therefore believe, on the basis of its proliferation in Revelation, that the covenant language in Revelation 21:3 (“God Himself will be with them and be their God”) and 21:7 (“I will be his God and he shall be My son”) relates to the New covenant.    

          As for the throne of David, if Satan has a throne upon the earth (Rev. 2:13) surely Jesus will have one?  Indeed, He will:

Then the seventh angel sounded: And there were loud voices in heaven, saying, “The kingdoms of this world have become the kingdoms of our Lord and of His Christ, and He shall reign forever and ever!” – Revelation 11:15.

          The text is declaring that God the Father will rule this world and the one to come through His Son Jesus Christ.^[7]  The Son’s throne will be in Jerusalem according to the Old Testament (Jer. 3:17; Mic. 4:7-8; Ezek. 43:7).

          Backtracking a bit, the presence of a sealed remnant of Israel in Revelation 7 connects us to the Abrahamic covenant, as does the “woman” in Revelation 12:1f.  Then in Revelation 11:19 the ark of the covenant is seen, and it is impossible to miss an allusion to the old covenant.  This is significant, because in Revelation 12:17 we read about those “who keep the commandments of God and have the testimony of Jesus Christ.”   It is of course the ark of the Mosaic covenant that was made on earth, and which pertains to the earth.^[8]

          God is only as good as His covenants.  The book of Revelation describes the coming tribulation and the defeat of Antichrist.  Then Christ the coming Ruler sets up His Kingdom rule “with a rod of iron” but in mercy and peace in exact correspondence to the Abrahamic, Priestly, and Davidic covenants.  Yes, we must not forget the promise to Phinehas (Num. 25:10-13; Psa. 106:28-31).  Ezekiel’s temple will be built in Israel in the coming Millennium (Ezek. 40 – 48; cf. Isa. 2:2-3; Ezek. 37:26-28; Zech. 6:12-13).  To quote from a psalm written in an era in which the promises seemed to be failing.  God is clear:

          My covenant I will not break,

Nor alter the word that has gone out of My lips. – Psalm 89:34. 

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[1] Although I will not press the point, seeing as the term “the Lord’s Day” (Rev. 1:10) may not refer to the Day of the Lord.   

[2] Joshua W. Jipp, The Messianic Theology of the New Testament, 286.

[3] G. K. Beale, The Book of Revelation, 208.

[4] It has always surprised me how this basic truth is missed by scholars.  As one example, in the fine work by James M. Hamilton, Jr., God’s Glory in Salvation Through Judgment, 550, he declares “When God makes covenants with his people, he promises that he will be true to his just and merciful character.”  But Hamilton’s book fails to heed the oaths of those covenants or use them to guide the direction of his interpretations.

[5] If the seven-sealed scroll cannot be opened, then the seven trumpets cannot be blown, nor the seven bowls be poured out. 

[6] Israel is not under the New covenant until the second coming.  It is conjecture on my part, but God wants His people to acknowledge the original covenant and the Messiah to whom it points (Deut. 18).

[7] Christ’s followers will have a hand in the rule of the coming Kingdom.  Rev. 2:27 cites (with a little alteration) Psalm 2:9.  See also Rev. 12:5; 19:15. 

[8] See also Rev. 12:17; 14:12; 15:3.