Making Sense Of The Revelation - A Clear Message Of Hope

Here is a book review by on of my mentors.

Book Review by Jack Glaze, ret.
Missionary and Professor in Argentina, Mississippi College, NOBTS

Making Sense Of The Revelation - A Clear Message Of Hope
By William L. Turner, Macon: Smyth & Helwys, 2000.

Another book on Revelation? Another "dooms day" spectacular targeting a sincere but gullible religious market? Is there a need for another book on Revelation? Author William Turner thinks so, and after reading his book, many others will agree. He recognizes that some today consider eschatology to be irrelevant, and in his preface indicates that new study on the theme "may appear to be an elitist refuge in a world of breakneck change, constant transition, and continuing human struggle.”

“However," he continues, "I beg to differ." The "recovery of hope" perhaps will be "one of the major human quests of the new millennium." Consequently, the book of Revelation is of vital importance, for it is "preeminently a treatise on Christian hope" addressed "to churches under attack."

Turner indicates that the book is not intended to be a scholarly commentary, nor does he treat every detail and verse; however, he recommends its reading "with a copy of the biblical text in hand." It is evident that he, as a competent biblical scholar and pastor, has a comprehensive understanding of Revelation, including its geographical, historical, cultural, and literary components. Additionally, he is familiar with the varied interpretive approaches to this "mysterious book" (pp. 120-123); he is clear, consistent, and honest in his approach and interpretation.

He suggests two ways for understanding the book: 1) as a blueprint of the world to come; a prewritten history, "like a novel, each chapter building with an unfolding plot," or 2) as an apocalyptic writing whose purpose was to encourage first century Christians under attack. He chose the latter approach: the key to the interpretation of the book is not the millennium (20:2-7), for "no single symbol does justice to the whole message. The many symbols here are like the facets of a single diamond, each one highlighting the main idea—the triumph of God and the defeat of evil."

Since "all the previous numbers have been symbolic up to now," he continues, "why change with this one?" Turner is consistent in his interpretation of the symbols, codes, and numbers. Consequently, he writes, "So, if I have to pick a millennial camp, I choose to be amillennialist . . . no literal, historical, thousand-year period."

However, it is evident to this reviewer, he has not been limited by the assertion: his exegetical skills, historical research, and cultural understanding of the period have enabled him to identify eternal biblical principles and to apply them effectively for contemporary society (future contributions, not future predictions). For example, for today he sees the "cruel reality of the intensification of the diabolical; the dishonest overselling of 'fair-weather religion', and the judgment on Babylon (Rome), past and future." Adherents from all millennial camps could profit from his insights. The book, 136 pages, contains sixteen well organized and illustrated sermons (some pastors may be tempted to "share" these with their congregations, especially the illustrations). Included are: an Introduction (1:1-9); an analysis of the central message to each of seven churches in Asia Minor (2-3); overviews of chapters 4-5, 6-8, 11-12; and treatments of 13:1-10, 14:1-13/19:1-10, 19:11-12, 20:1-10, and 21:1-8/22:1-7. As for the internal relationship of the chapters, Turner does not believe they are rigidly interconnected; rather, they are "like an anthology, or a collection of different stories and visions on the same theme;" however, he does assert that "some chapters are connected" (not specified other than those evidenced in the chapter divisions).

There is consistency in his interpretive methodology. Turner contends that an understanding of the book is found in "the text itself;” he continues, "Any message for our new century and beyond must be rooted in this context. Without it, plunging into such a strange and elusive text would be like a high-wire act without a safety net." (Chapter 1, "Unlocking The Mystery")

Turner indicates that the young churches were facing a time of cruel and bloody persecution. The Roman political requirement of emperor worship had been in effect for some 100 years; however, under Domitian (AD 81-96) it became more serious and developed religious overtones. Roman citizens were required once a year to go to one of Caesar's temples, burn incense, and say "Caesar is Lord." Refusal resulted in punishment and even death. Additionally, Domitian wanted to be called "our Lord and god." Because Christians would not worship the Emperor, they were considered to be "unpatriotic and subversive" and suffered severely between 90-96. During this period, John, in prison, probably wrote to the churches employing symbolic language, much of which is also found in various Old Testament writings. The writing "is dramatic, larger than life, and exaggerated. It is full of vivid symbols, code name, numbers, and animals . . . However," Turner writes, "I believe apocalyptic writing would have been very clear to the people of the seven churches of Asia who had it read to them."

The book is well written and easy to read. The literary references and illustrations include the broad spectrum of literary classics from the Church Fathers to modern authors, and include historical, social, and ethical implications. It can be understood by nontechnical readers and also can be beneficial to those active in scholarly circles.

From his perspective, Turner, in the estimation of the reviewer, made "sense" from Revelation in general, and in particular from the texts chosen for exposition. He presents a clear message of hope: "hurting people want relief, and if not now, when? Pastor John's response was, 'Soon! So hang on (and) be faithful!’”

The only suggestion, and minor at that, would have been the inclusion of the internal threat of Gnosticism faced by the young churches as well as the external political threat of Rome. However, Turner understood well the nature of the cosmic battle of evil vs. good depicted in Revelation, both politically and religiously; the nature of the apocalyptic, both Jewish and Christian; the use of Jewish historical typology, and he was not bound by a rigid amillennial preterist interpretation of the book ["preterist" from Latin praeteritum, "referring to the past," or an interpretation totally in the context of John's age—first proposed by a Roman Catholic theologian Luis de Alcazar (1554-1613) to counter the Reformation attack on the Papacy as the Antichrist]. The book is highly recommended and helpful for all seeking to understand Revelation regardless of their theological persuasion.