“To the one who conquers”


BDAG defines νικάω in three different ways. First, νικάω could mean, “To win in the face of obstacles, be victor, conquer, overcome,” in both a militaristic and a legal sense (Arndt, 673). Second, νικάω could be paired with an accusative noun, meaning, transitively, “To overcome someone, vanquish, overcome,” or passively, “To be overcome or vanquished” (673). Here, νικάω loses the warfare imagery and instead takes on an air of common struggle between two competing forces. Lastly, νικάω could transitively juxtapose superiority and inferiority when paired with a dative noun, as in “To surpass in ability, outstrip, excel” (673). Throughout the New Testament, the first two options are the most common, with the last option most common in ancient writings. But it’s shocking to learn that νικάω only appears once in the New Testament in clearly militaristic language (Luke 11:22) and once more in legal terms (Rom. 3:4; cp. LXX Psalm 50:6). With all but one occurrence in Johannine literature (John 16:33, Rom 12:21, 1 John 2:13, 14, 4:4, 5:4, 5), the majority of the New Testament outside Revelation uses νικάω in the sense of overcoming. Most reliable modern English translations consistently translate νικάω in this sense of “overcome,” except the NRSV which favors “Conquer” (John 16:33, 1 John 2:13, 4:4, 5:4, 5:5). Conquering, or more accurately, “Overcoming”, is a biblically Johannine concept through and through. Strangely enough, English translations switch from “overcome” to “conquer” throughout Revelation, indicating that a radical shift takes place in the exegetical interpretation of νικάω between the rest of the New Testament and John’s apocalypse.

As Revelation opens, νικάω finds itself in familiar territory. Four out of the seventeen occurrences of νικάω in Revelation clearly invoke militaristic imagery (6:2, 11:7, 13:7, 17:14). Notably, in these four instances the characters doing the conquering are the white horse of the seven seals (6:2), the beast from the bottomless pit (11:7), the beast from the sea (13:7), and the Lamb (17:14). This leaves the remaining eleven appearances of νικάω in Revelation to bear the second definition (“Overcome”), consistent with the majority of the rest of the New Testament. Ten times νικάω is applied to faithful Christians (2:7, 11, 17, 26, 3:5, 12, 21, 12:11, 15:2, 21:7) and once only to the Lion of Judah (5:5). Interestingly enough, English translations vary on their interpretations. The ESV switches from the previously favored “overcome” outside of Revelation to “conquer” within Revelation, while the NASB chooses “overcome”. John makes it clear with this clear reversal that the theme of “conquering” in his apocalypse is not a violent, militaristic one. Instead, the dominant usage of νικάω demonstrates the more general sense of struggle between two opposing forces without insinuating physically warring factions. While militaristic language is involved in four passages (6:2, 11:7, 13:7, 17:14), each passage must be scrutinized to determine if John’s militaristic language implies militaristic action or if he uses this imagery as a symbol. The absence of clear bloodshed in the remaining eleven passages makes it risky at best to inject violence into νικάω universally. That is, when John uses νικάω (“conquer”), he rarely implies physical warfare. Yet conquering remains a dominant theme in Revelation. Both the reversal in translation and John’s persistent usage of νικάω hints at the importance of this word for the Christian life. Both the corporate Church and individual Christians are conquered by the wrath of the beast but participate in the result of νικάω, the victory of the conquering Lamb.

It’s impossible to understand how John expects Christians to conquer without letting his letters to the seven churches around the Roman Empire in chapters 2-3 lay the foundation (Bauckham, 91). First, John encourages the Ephesians that the one who conquers will “to eat of the tree of life, which is in the paradise of God” (2:7). The immediate context implies that the conqueror will experience the gifts of the tree of life in the New Jerusalem. These gifts are the twelve fruits for twelve seasons and “healing of the nations” in 22:2 given to those who wash their robes in the blood of the lamb (22:14). In Old Testament context, the tree of life resembled the presence of God in the Garden of Eden (Gen. 2:9). In the same way that the Tree of the Knowledge of Good and Evil is life-taking (Gen. 2:17), the Tree of Life is life-giving (cf. Prov. 3:18, 11:30, 13:12, 15:4; Ps. 1:3). It’s no coincidence that the tabernacle lampstands that John uses earlier to describe the Church (Rev. 1:12, 20) represent Yahweh’s presence in the tabernacle (Num. 8:1-4; Ex. 25:30-31) and resemble the tree of life (cf. “flowers”, Ex. 25:31; “branches”, 25:32; “almond blossoms”, 25:33) (Beale, 1093). For Ephesus, the conqueror will partake in the divine, life-giving presence of God in the New Jerusalem, the paradise of God (cf. Ezek. 28:13, 31:8-9) and will be life-giving themselves by shining light on the son of man “in the midst of the lampstands” (Rev. 1:13) through their love for one another (Gorman, 92). This is the Church’s true calling.

Second, to the church in Smyrna John writes that the one who conquers “will not be hurt by the second death” (Rev. 2:11). The second death is the eternal condemnation that John depicts as an eternally smoking lake of fire (14:11, 19:20, 20:10-15, 21:8) reserved for those whose name is absent from the Book of Life (20:15). While all people endure the first death, which is a physical one, no faithful Christian who conquers will face the second death. Instead, conquerors will be declared righteous and go forward into new life (20:6) (Beale 1093-1094).

Third, to the church in Pergamum John writes that Jesus will give the conqueror “some of the hidden manna, and I will give him a white stone, with a new name written on the stone that no one knows except the one who receives it” (2:17). In the Old Testament, the hidden lesson behind the manna (Ex. 16) humbles, tests, and uplifts Israel by teaching them that they cannot live without “every word that comes from the mouth of the Lord” (Deut. 8:3, 16). In Revelation, John writes of the Lord’s word (Rev. 2:12) as a sword (1:16; 2:16; 19:15, 21). By recapitulating the imagery of Deuteronomy, John shows that the hidden manna the overcomer receives is really the word of God, the sword of Jesus’ mouth that acts as a faithful and true testimony (cf. Heb. 4:12, Eph. 6:17). Furthermore, just as white stones bearing the name of the reigning emperor or one of the gods were given to gladiatorial victors or as tickets of admission to ceremonial feasts (Wright 24), the conqueror will receive victory in death and entrance to the Messianic wedding feast of the Lamb (19:6-10). Instead of bearing the name of emperor or pagan deity, these stones will bear the hidden name of Jesus (cf. 19:12), the true deity.

Fourth, John tells the church in Thyatira that conquerors will be given “authority over the nations” to “rule them with a rod of iron, as when earthen pots are broken in pieces, even as [Jesus received] authority from [His] Father,” and they will be given “the morning star” (2:26-28). In the most Messianic Psalm, David similarly pens that God’s anointed king will rule all the nations as his heritage with a rod of iron, dashing the nations to pieces like pottery (Ps. 2:8-9). The ruler in the immediate context is David himself but the ruler is eschatologically Messianic (cf. Rev. 12:5, 19:15). John reverses this imagery to state that the conqueror will rule alongside Jesus as Jesus Himself received authority from His Father as to co-rule side by side (3:21, 20:4; cf. Dan. 7:18, 22) . No rule comes without conquering; if the faithful Christian will rule like Jesus they must also conquer like Jesus. Additionally, faithful Christians receive the “morning star” (22:16) which is Jesus Himself–an interpretation directly from Balaam’s prophecy over Israel in Numbers 24:17 (cp. “scepter” with “rod of iron”, Ps. 2:8-9; Rev. 2:27, 12:5, 19:15) (Beale 1095-1096).

Fifth, John writes to the church in Sardis that the conqueror “will be clothed thus in white garments, and [Jesus] will never blot his name out of the book of life. [Jesus] will confess his name before [the] Father and before his angels” (3:5). As opposed to the Laodicean church—typically painted as the unfaithful church of John’s letters—whom John tells to buy white garments (3:18), the white garments are given to the church in Sardis. Faithful Christians will be made holy and pure through refinement (2 Esdr 2:40-41; cf. Dan. 11:35, 12:10) represented by white royal garments received upon entrance to the New Jerusalem (cf. 3:18; 4:4; 6:11; 7:9, 13, 14; 19:14). Additionally, the names of faithful Christians who conquer are recorded in the book of life (cf. Ps. 56:8, 69:28; Dan. 12:1-2, Ex. 32:32-33; Phil. 4:3) and Jesus, as The Faithful and True Witness (1:5, 3:14, 19:11) promises to confess their names before the Father (cf. Matt. 10:32-33, Lk. 12:8, Mk. 8:38, 1 John 2:23). The names of those who follow the beast, however, are excluded from the book (Rev. 13:7; 17:18; 20:12, 15).

Sixth, John writes to the Philadelphians that Jesus will make the conqueror “a pillar in the temple of my God…and I will write on him the name of my God, and the name of the city of my God, the New Jerusalem…and my own new name” (3:12). In the ancient Near East (ANE), pillars were used commemoratively, ritually, and legally as signs highlighting the significance of prior events, e.g. the pillar Joshua set up to commemorate the covenant between Yahweh and Israel as a witness against Israel’s disobedience to the covenant (Josh. 24:26-27). They were often inscribed with the names, deities, or places they represented (cf. 2 Sam. 18:18, Gen. 28:18-22, 31:45-54, 35:13-15) (Millard, “Pillar”). For John, the overcomer will become a living commemorative pillar in the New Jerusalem inscribed with the name of God the Father, the New Jerusalem, and Jesus’ own name (cf. 19:12) to bear witness as a sign pointing to the full glory and majesty of God.

Lastly, and arguably bearing the most hermeneutical weight of all the letters to the seven churches, John writes to the Laodiceans that Jesus will grant conquerors “to sit with me on my throne, as I also conquered and sat down with my Father on his throne” (3:21, emphasis added). The conqueror is expected to conquer like Jesus conquered so that they may sit with Jesus on His throne just as Jesus sits with the Father on His throne (2:26, 3:26-27, 20:4; cf. Matt. 19:28). If the Church desires a seat on the throne with Jesus, then the Church must be like Jesus by conquering like Jesus conquered. This message to the Laodicean church serves as a summary of all seven ecclesiastical letters: Because all blessings flow from the throne of God (cf. 22:1), rewards of eternal life (2:7, 11; 3:5), entrance into the new Kingdom (2:17, 3:12), and co-authority (2:26-27, 3:21) are given to Christians who conform to both the actions and the identity of the fully revealed image of God Himself, the cruciform Son of God and paschal Lamb, the True and Faithful Witness, Jesus the Messiah. Shortly after the ecclesiastical letters, John pens the hermeneutical key concerning νικάω and the means by which faithful Christians conquer: “And they conquered [Satan] by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death” (12:11). The twin means by which Christians conquer are by the blood of the Lamb and by the word of their own testimony. The seven ecclesiastical letters show the rewards given to conquerors who endure faithfully to the end in light of socio-political pressures. In his immensely accessible introduction to Revelation, Dr. Michael Gorman contends that John confronts “the reality of various kinds of persecution, and the strong temptation to accommodate, with accommodation perhaps being seen by some as the way to avoid or stop persecution” (Gorman 90). Faithful Christians conquer by enduring the wrath of the beast for their nonviolent subversion to the imperial empire and uncompromising citizenship to the virtues and principles of the heavenly kingdom, the kingdom of Jesus Christ, the Lamb of God.

In John the apostle’s gospel, John the Baptist identifies Jesus as the “Lamb of God who takes away the sins of the world” (John 1:29, 36). John’s imagery of the lamb is pulled directly from Exodus 12 where God instructs the Israelites to sacrifice a year-old lamb “without blemish” (Ex. 12:5) and cover their doorframes with its blood. The sacrificial lamb’s blood simultaneously saved the Israelites from the wrath of the Angel of Death (Ex. 12:12-13, 29) and condemned the rest of Egypt. The Passover lamb was not the first occurrence of sacrifice in the Old Testament (i.e. Gen. 22:13), but nevertheless the Passover set the stage for the rest of the sacrificial law in the Pentateuch. When Isaiah later prophesies that the Messiah will be like a “lamb led to the slaughter and like a sheep before its shearers remains silent” (Isa. 53:7; cf. Jer. 11:19), he asserts that the promised Messiah will be like a Passover lamb. The perfect Messianic lamb does what the Passover lamb cannot do by taking on the transgressions and iniquities of God’s people (Isa. 53:5). The apostle Philip correctly applies imagery of a lamb to Jesus while evangelizing the Ethiopian eunuch in Acts 8:32. Similarly, Paul refers to Jesus as “our Passover lamb” in 1 Cor. 5:7, and Peter later likens Christ’s blood to “that of a lamb without blemish” (1 Pet. 1:19). When John writes to the Church in Revelation that “the Lion of the tribe of Judah, the Root of David” (cf. Gen. 49:9, Isaiah 11:1-10, Matthew 1:2-3, Rom. 15:12 Heb. 7:14) can open the seals because He conquered, his readers without a doubt would have connected this back to Jesus also. But Jesus did not conquer like a roaring, flesh-ripping lion, and in John’s vision a lion never appears. Paradoxically, a slain lamb arrives (Rev. 5:6) like a powerful lion, showing that Jesus conquered as a lamb, sacrificially. Because Revelation is a call for saints to conform to the pattern of Christ, Christians likewise do not conquer as lions but as lambs. As Jesus, the Lamb of God, conquered evil by being conquered on a cross, Christians too conquer by the blood of the Lamb. For John, saints conquer by being conquered (Sprinkle 179).

The second means by which Christians conquer is by the word of their testimony (Rev. 12:11). The implications of John’s apocalypse for the life of the Church centers around two peculiar visions both relating to the Church’s testimony: The vision of the witnesses in chapter 11:1-14 and the vision of the harvests in 14:14-20. Both visions display the Church bearing witness to the testimony of the Lamb, sealing their eternal security, by being conquered. In chapter 11, John envisions a man measuring two areas, the temple of God (11:1) and the outer temple courts (11:2). Drawing on imagery from Dan. 8:13 and Isa. 63:18, John shows that what the man measures will be protected while what remains unmeasured remains unprotected (cf. Ezkek. 40-48). The presence of God dwelt inside the temple in the Old Testament, but in the New Testament the presence of God dwells inside His people (Eph. 2:22, 3:17; 1 Cor. 3:16, 2 Cor. 6:16) through the Spirit. In John’s vision, the protected temple is the security of eternal salvation from the second death (2:11, 14:11, 19:20, 20:10-15, 21:8) for the Church while the unprotected temple courts are the Church’s external witness that will be trampled for a symbolic 42 years (Dan. 7, 9, 12; Israel’s 42 years in the wilderness). Furthermore, the two witnesses John sees are clearly a reinterpretation of the two witnesses necessary in the Israelite legal process (Deut. 17:6, 19:15; cf. Zech. 4:11-14). John labels these two faithful witnesses as lampstands (11:4) which he formerly identified as the Church (1:20). The two witnesses, the Church, will be killed by the beast for bearing witness to the Lamb (11:7), but the resurrection of the two witnesses, which is the Church’s final rescue from persecution and the second death, will bring all but a symbolic 7,000 to repentance (11:13, 14:7, 15:4, 16:9; cf. 1 Kings 19:18, Rom. 11:4) (Beale 1118-1122). Likewise, in Revelation 14, John mirrors the vision of Revelation 11 with different images. The harvest of the grain, which John draws from Joel 3:13 and various New Testament manuscripts (Matt. 9:37-38, 13:30-39; Mark 4:29; Luke 10:2; John 4:35), depicts the eternal security of the saints (11:1). With the vintage harvest (14:17-20) John shows that the Church will be trampled in the winepress of God’s wrath just like the outer courts of the temple in 11:2. Notably, this trampling occurs outside the holy city Jerusalem like Jesus’ crucifixion (Heb. 13:12) rather than inside the city walls (Rev. 14:20), indicating the pattern of Jesus’ death for the saints and once again the contrasting images of eternal security and external endangerment. Even as the Church suffers in the winepress of God’s wrath, the blood of their suffering is the instrument of God’s wrath (15:7, 16:1) that is then poured out on the world in judgment (Rev. 16-19) like aged wine (1133).

Nowhere here does the Church conquer with the sword or with beastly violence. Even though the sword appears in Revelation roughly ten times, the Church is never the one holding the hilt. Those who brandish the sword are Jesus (1:16; 2:12, 16; 19:15, 21), the rider on the red horse (6:4), the rider on the pale horse (6:8), the first beast (13:10, 14), and the second beast (13:14). It’s very possible that swords in the hands of Revelation’s antagonists are figurative for physical violence. But in all five instances, Jesus’ sword protrudes from His mouth. This sword is an image John employs to refer to the Word of God which “pierces to the division of soul and of spirit, of joints and of marrow, and [discerns] the thoughts and intentions of the heart” (Heb. 4:12; cf. Eph. 6:17). Rather than take up the physical sword against their enemies, John commands his readers to wield the sword like Jesus, through their testimony as faithful witnesses. In this, they are faithful and true witnesses (2:13, 17:14) to The Faithful and True Witness (1:5, 3:14, 19:11). The testimony of the Church is perfectly fulfilled in their sacrificial death which will bring about their enemies’ salvation (11:13) and the nations’ judgment (Rev. 16-19). In summation, John calls the Church to conquer (2:7, 11, 17, 26; 3:5, 12, 21) with the Lamb (7:14, 12:11; cf. 3:21) by being conquered like the Lamb (5:6, 9, 12; 13:8) for their testimony and witness to the Lamb (11:1-14, 14:14-20) (Bauckham 87).

But like Paul, John does not envision a physical struggle against flesh and blood (Eph. 6:12). Rather, the main antagonist throughout Revelation is Satan, whose power is manifested through his two lackeys: The beast of the sea and the beast of the land. Writes Gorman, “Chapter 12 presents the central conflict narrative in cosmic perspective, chapter 13 in political perspective” (Gorman 123). As the curtains on this pagan trinity are pealed back for the first time, its goal is revealed to be the persecution of God’s saints (Rev. 11:7). First, John draws upon serpentine imagery in Genesis 3 to depict Satan as a dragon (12:9) who wages war against a woman, her child, and heavenly angels (12:1-17). Here, the pregnant woman crowned with twelve stars and dressed in garments reminiscent of priests (12: 1; cf. Exod. 28; 39) is none other than the priestly kingdom of Israel (1:6, 5:10). From her womb comes the Messiah, a male child who rules all the nations with a rod of iron (2:27, 19:15; cf. Ps. 2:9). These two images John fuses together to create a new picture of The Church as the woman and the witness they bear, like a child, concerning the Lamb. While she gives birth, Satan tries to devour the baby, pushing the woman and her child into the wilderness for 1,260 days, or three and a half years (42 months; cf. 11:2, 13:5). Though they are driven into barren wilderness, this wasteland is paradoxically God’s protective sanctuary (Dan. 8:11-13, 9:27;cf. 1 Macc. 1). Satan is here pictured in the Old Testament picture of a red, seven-headed (cf. Dan. 7:6-7), ten-horned (13:1), crowned dragon who represents pagan kingdoms opposed to the plan of God coming to fruition through Israel (cf. Ps. 74:13-14, 89:10; Ezek. 29:3, 32:2-3; Hab. 3:8-15) (Beale 1122). In this, Satan is the ultimate enemy of God’s people, and he manifests himself through polities opposing God’s people. In the most important verse in Revelation, as the battle between angels and the dragon over the woman and her child commences, the saints conquer Satan, plus the political empires Satan represents, “by the blood of the Lamb and by the word of their testimony, for they loved not their lives even unto death” (12:11). Unable to defeat Israel or the Messiah, Satan employs twin weapons, the beast from the land and the beast from the sea, to defeat the rest of the woman’s offspring (12:17) (Bauckham 90).

The beast that rises out of the sea’s chaos (13:1) is taken directly from Daniel 7:1-7, 20, 24. In Daniel’s interpretation of Belshazzar’s vision, the four beasts are interpreted as four political powers, Babylon, Medo-Persia, Greece, and Rome, respectively. The first three beasts are identified as a lion, bear, and leopard, but the fourth beast remains unknown (cf. 13:2). In Revelation, John splices all four beasts in Daniel into one composite image of empire. The beasts’ ten horns are identified in Daniel as ten different kings (Dan. 7:24), and the ten crowns show that this beast is satanically empowered (12:3). As such, this thalassic beast embodies Satan’s prerogative to “make war on the saints and to conquer them” (13:7) through pagan empires opposed to God’s kingdom (Gorman 124). In this context, νικάω certainly implies militaristic violence.

The second beast completes the satanic trinity and rises from the earth (13:11). Unlike the first, this terrestrial beast is a parody of the lamb and has two horns (cf. Dan. 8:3), again indicating political power. As the true Lamb is a faithful and true witness (19:11), this second beast is a demonic witness to the satanic power of the first beast (13:12, 15). Because the first beast represents empire as a whole, this second beast represents the pagan civil religions of imperialism through drawing all people to worship the first beast (13:12) and forcing all people to submit themselves to the empire by bearing the marks of the empire (13:16-17) rather than the seal of God (Exod. 13:9, 16; Deut. 6:8, 11:18; Rev. 7:2-8) (Gorman 124). In Rome, emperors deified themselves and demanded worship from their subjects. Here, John uses gematria, a numerological system of assigning mathematical values to letters, to bring to mind Nero, the first in a long line of violently anti-Christian emperors. Using gematria, the Greek letters in “nerōn kaisar” total 666 (127). But this depiction is not limited to Nero. Rather, the true beast is simply any political leader opposed to the kingdom of God. Therefore, this demonic parody of the Christian trinity is made up of the dragon (Satan), the thalassic beast (empire), and the terrestrial beast (civil religion) in political subversion to the kingdom of God and violently conquering the people of God.

Revelation’s message can be summarized by John’s encouraging words in 13:10, as a “call for the endurance and faith of the saints”. John’s visions demonstrate how Christians are to live in these last days since Christ’s ascension aimed toward the coming of the fullness of God’s kingdom in the New Jerusalem. Enemies of the saints are plentiful, indeed, but they are best represented by the sum of their parts, as satanically empowered political empires that oppose the Lamb’s empire through the socio-political religion of the state. John’s pleads with Christians to “come out of” their Babylons (18:4) as in the Exodus (Ex. 12:33-42) by aligning themselves without compromise to the virtues of the kingdom of the Lamb. This radical call to become aliens and foreigners is so other-worldly that it creates an “upside-down kingdom” of saints who are persecuted violently to the point of death by the world for their faithful witness to God’s kingdom. The saints’ persecution for their nonviolent political subversion and their final vindication when God’s extracts judgment on all people opposed to Him is the very definition of testimony, and it’s through the saints’ testimony in death that the nations find life in the slain Lamb. Like the Lamb, saints conquer by being conquered.

In conclusion, John’s imperative is for Christians in all ages of the Church to apply Revelation’s message to their own socio-political situation. In Rome, John called Christians to reject all forms of emperor worship, even if it brought social, financial, or economic ruin. While Roman soil gulped the blood of gladiators, slaves, and martyrs at the coliseum, John’s call to Christians in Revelation is of nonviolent submission in the gentle form of the crucified Lamb of God who was led to His death in silence (Isa. 53:7). And when Rome’s economy exploited slavery (human souls; 18:13) and helped the rich get richer and the poor get poorer, Christians in the Roman Empire were commanded to speak with their money and not take part of the sins of Rome’s economy.

Modern American Christians are not the direct recipients of Revelation. Nevertheless, as the eternal word of God, Revelation was written for American Christians, and Revelation has vast implications on the way American Christians nonviolently oppose beastly socio-political empires. Revelation clearly speaks to the idolatrous socio-political self-exaltation of imperial nations like Japan, whose “manifest destiny” led them to commit the “forgotten holocaust of World War II” during the horrific Rape of Nanking (Chang, 27), and Germany, whose national ethnocentrism led to the actualization of Nietzsche’s Übermensch in the holocaust that spread the ashes of 6 million Jews across Europe. While it’s easy to point fingers at obvious examples of beastly empires, it’s harder to self-examine the motives and practices of our own nation. In a culture of consumerism emphasizing the “I” over the “we”, American Christians align themselves to God’s kingdom by participating in the cruciform image of God that looks “to the interests of others” (Phil. 2:4). American Christians do this by serving their local churches, understanding that every financial and material possession are not their own but are gifts to be shared, and removing themselves from political establishments and functions that promote the prideful exaltation of America (the “I”) at the expense of those in other nations around the world (the “we”). In a culture inebriated by the wine of violence and self-defense—whether in the various branches of the national military, the rigid affirmation of the second amendment, or its glorification in popular media—American Christians model their lives after the non-violent resistance of their Savior, the slain Lamb, who willingly delivered Himself into the hands of His enemies to be brutally and wrongfully murdered for the salvation of His people by the ransom of His blood. American Christians do this by dissociating themselves with all branches of military that promote the American agenda of national security through violence, and by responding to all forms of personal attack in love by serving their attackers (Matt. 5:39, 6:29). In a greedy culture whose imperialistic colonialism crushes global economies and creates an “us vs. them” mentality in order to satisfy the empty cisterns of self-indulgence (Jer. 2:13), American Christians come out of broken socio-economic systems that promote greed by the way they spend their money and the purchases they make. American Christians realize that economic luxuries like coffee, chocolate, petrol, clothing, and beef, all carry global significance and propagate exploitative eco-structures that leave second- and third-world counties desolate and ruined, and American Christians adjust their financial and economic habits to accommodate fair-trade companies anti-sweatshop organizations so that they no longer participate in the American economy that often demolishes families in global economies. In an American culture that promotes a distortion of Godly sexuality to the extent that humans are sold as commodities to appease the wayward carnal pleasures of self-aggrandizement through pornography, human trafficking, personal relationships, and popular media, American Christians see every human with a soul minted in the image of God (Gen. 1:26-27) with inherent worth and beauty that penetrates deeper than the flesh. American Christians give up all forms of sexually pornographic materials, cultivate personal relationships based on Jesus’ redefinition of love as self-sacrificial at the cross, and seek the amelioration of souls through the proclamation of the soul’s invaluable worth in the economy of God’s heavenly kingdom (DeSilva 97-103). In these ways, and others, the Jesus’ message through John in Revelation is fully realized in the life of the modern American Church as faithful witnesses to the promised kingdom of the Lamb over earthly kingdoms. Witnesses they are and lamblike they will be in the spilling of their blood. Come, Lord Jesus.

Arndt, William, Frederick W. Danker, and Walter Bauer. A Greek-English lexicon of the New       Testament and other early Christian literature 2000 : n. pag. Print.

Bauckham, Richard. The Theology of the Book of Revelation. Cambridge: Cambridge UP,             1993. Print.

Beale, G. K., and D. A. Carson. Commentary on the New Testament Use of the Old           Testament. Grand Rapids, MI;  Nottingham, UK: Baker Academic;  Apollos, 2007.      Print.

Chang, Iris. The Rape of Nanking: The Forgotten Holocaust of World War II. New York,   NY: Basic, 1997. Print.

DeSilva, David Arthur. Unholy Allegiances: Heeding Revelation’s Warning. Peabody, MA:           Hendrickson Publishsers. 2013. Print.

Gorman, Michael J. Reading Revelation Responsibly: Uncivil Worship and Witness:            Following the Lamb into the New Creation. Eugene, Or.: Cascade, 2011. Print

Millard, A. R. “Pillar.” Ed. D. R. W. Wood et al. New Bible dictionary 1996 : n. pag. Print.

Sprinkle, Preston M., and Andrew Rillera. Fight: A Christian Case for Nonviolence.           Colorado Springs, CO: David C Cook, 2013. Print.

Wright, Tom. Revelation for Everyone. London; Louisville, KY: SPCK; Westminster John            Knox, 2011. Print. For Everyone Bible Study Guides.


Revelation’s Imagery, pt. 2: Sword


In Revelation, the sword is a weapon depicted in nine different places (1:16; 2:12, 16; 6:4, 8; 13:10, 14; 19:15, 21). The subjects who use the sword are Jesus (1:16; 2:12; 2:16, 19:15, 21), the rider of the red horse (6:4), the rider of the pale horse (6:8), the first beast (13:10, who is wounded by the sword, 13:14), the second beast (13:14 – He does not use the sword but preaches about the one wounded by the sword, the first beast). Out of all of these instances, Jesus is the only one who John specifies as the sword coming from His mouth (1:16; 2:16; 19:15, 21) or as His Word (2:12). This is in accordance with other NT writings such as Hebrews 4:12 and Eph. 6:17, which both liken the Word of God to a sword. Therefore, Jesus’ sword is not a literal sword, but an image that John uses to describe Jesus’ Word, which “pierces to the division of soul and of spirit, of joints and of marrow, and discerning the thoughts and intentions of the heart” (Heb. 4:12).