Posted by Georg S. Adamsen on April 26, 2008
Johann Albrecht Bengel, who is also known by the English rendering: John Albert Bengel, was born in Württemberg i Germany in 1687. He died in 1752. He was contemporary with Johann Sebastian Bach who lived from 1685 to 1750. While Bach was a North German, Bengel was from the South of Germany.
Bengel served as a pastor and an ecclesiastical leader in the beginning and in the end of his career. For twenty-eight years, however, he lived at Denkendorf where he headed the cloister school that prepared young men for an education for Lutheran ministry as the University of Tübingen (1714-1741).
Bengel became “the father of textual criticism” (K. Aland, cited in Weborg, p. 185). Bengel was very proficient at languages and prepared critical editions of Latin and Greek texts, including the New Testament.
Influenced perhaps by Spinoza and certainly by Francke of Leipzig, Bengel explored “the role of the feelings in interpretation” (John Weborg, p. 186, citing Bengel’s New Testament Word Studies [The Gnomon]. Grand Rapids, Michigan: Kregel, 1978, nos. 12 and 15). Bengel “developed Cocceius’s exegesis of biblical prophecies and his chiliastic orientation” (Willem J. van Asselt, in: Trevor A. Hart, The Dictionary of Historical Theology, p. 133 [Carlisle, Cumbria, U.K.: Paternoster Press, 2000]).
Bengel’s influence was enormous. His Gnomon was republished many times, and through John Wesley, “Bengel became part of the the confessional corpus of the Methodist church” (Weborg, p. 186). Indeed, the Lutheran Jaroslav Pelikan says that Bengel’s Gnomon “was commonplace in the libraries of evangelical pastors” (Weborg, p. 186).
Apocalyptic interests
Of most interest at this site is Bengel’s apocalyptic interests:
Bengel is noted for his apocalyptic interests. He calculated a date for the beginning of the thousand-year reign of Christ: 1836. He wrote two major books on the Book of Revelation and two works specifically coordinating time, nature and astronomy with the prophetic material. His Ordo temporum (1741) attempted to be a history of the divine economy [one of the major interests of Bengel] and a proper accounting of prophecy and how parts and whole form one story. The Cyclus (1945) especially tried to link astronomy with prophetic material, and the Explained Revelation (1740), a massive commentary on the text, concludes with six excurses detailing the history of the exegesis of Revelation. (Weborg, p. 187).
Bengel’s Explained Revelation, i.e. Erklärte Offenbarung Johannis, is now accessible at Google Books in its 3rd, 1758 edition. Bengel also published sixty devotional speeches on Revelation: “Sechzig erbauliche Reden über die Offenbarung Johannis” (1747). According to Weborg, this work has a strong “theocentric character” and “a strong emphasis on God’s glory and holiness” (p. 187).
Bengel’s interpretation of Revelation was of the historicist type, as was, e.g., Luthers. Bengel, however, lacked Luther’s reservations about the validity of this approach.
The exegete of Pietism
Bengel was “the exegete of Pietism” (J. Weborg, DMBI, p. 184). Weborg is right in mentioning the Lutheran Johann Brenz as part of Bengel’s context. One may question, however, whether Brenz would have approved of Bengel’s pietism. In fact, Bengel was criticised by Lutherans for his eschatological and apocalyptic views. When Weborg states that the critics of Bengel based “their criticism on Article 17 of the Augsburg Confession,” one may add that they did so because they were certain that this article was based on the clear teachings of the Bible. Thus, “many Lutheran scholars accused him of being either Judaistic or Anabaptistic because of his defense of an earthly millennium and literal fulfillment of prophecy” (Weborg, p. 187).
As to the significance of Bengel, see John Weborg’s concluding section.
Select online sources
More on Bengel in Wikipedia and Wikisource, and, especially, in Biographisch-Bibliographisches Kirchenlexikon.
Select bibliography:
Bengel, Johann Albrecht. 60 erbauliche Reden über die Offenbarung Johannis oder vielmehr Jesu Christi …. Stuttgardt, 1748.
________. Bengel’s New Testament Commentary. Translated by Charlton Thomas Lewis, and Marvin Richardson Vincent. [1864]. Repr. Grand Rapids, Michigan: Kregel Publications, 1981.
________. Erbauliche Reden über die Offenbarung Johannis. [Berlin-Dahlem]: Der Christliche Zeitschriftenverlag, 1946.
________. Gnomon. Translated by C. F. Werner. 8. Aufl. Mit einem Vorwort von Egon W. Gerdes; und dem Vorwort von Johann Albrecht Bengel ed. Stuttgart: Steinkopf, 1970.
________. Die Offenbarung des Johannes: Nach d. Auslegung von Johann Albrecht Bengel. Translated by Berthold Burgbacher. Metzingen, Württemberg: Franz, 1975.
Posted by Georg S. Adamsen on January 9, 2008
Mealy, J. Webb: After the Thousand Years: Resurrection and Judgment in Revelation 20. (JSNT.SS 70). Sheffield: Sheffield Academic Press, 1992. 273 pp.
Mealy’s study is the first monograph on Revelation 20 since Bietenhard’s from 1955. Mealy argues in favour of a premillennial position, even though he, at first, seems to present arguments that to me (and, indeed, him) rather supports an atemporal millennialism.
Mealy proposes several new readings and points to some very important prima facie arguments which have not been recognised before Mealy.
Mealy’s study was a very important inspiration for my article on ‘the thousand years.’
Reviews (kindly provided by dr. Mealy)
- Georg S. Adamsen, Revelation Resources [this page]
- Gregory K. Beale, “Review Article: J. W. Mealy After the Thousand Years,” in: Evangelical Quarterly 66 (1994): 229-49
- Ian Boxall, in: Biblical Interpretation: A Journal of Contemporary Approaches 1/2 (1993): 250
- John M. Court, in: Journal of Theological Studies 44/1 (April 1993): 488
- Charles E. Hill, in: Journal of Biblical Literature 14/1 (Spring 1995): 169-72
- Martin Karrer, in: Theologische Literaturzeitung 118/10 (1993): cols. 836-38
- Russell Morton, in: Catholic Biblical Quarterly 55 (1993): 595-96
- Steve Moyise, in: Anvil 10/2 (1993): 164.
- Mathias Rissi, in: Interpretation (Jan. 1994): 102-103
- D.S. Russell, in: Expository Times 104/5 (February 1993): (155-)156
- John Sweet, in: Theological Book Review 6/1 (October 1993): 20.
See also the abstracts in New Testament Abstracts 38/2 (1994), 307; Theology Digest 40/2 (Summer 1993), 174.
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Posted by Georg S. Adamsen on January 6, 2008
Wainwright, Arthur William. Mysterious Apocalypse: Interpreting the Book of Revelation. Nashville: Abingdon Press, 1993. 293 pages, bibliography, indices and 35 pages with notes. Reprint. Eugene, Oregon: Wipf & Stock publishers, 2001.
This very well-written and well researched book contains three parts, the first of which treats “The Millennium and History”. It depends on first hand source studies and is easy to read in spite of the difficult subjects treated. Professor Wainwright treats the interpretations of Revelation throughout history in its relationship to general church history thereby facilitating understanding of the history of interpretation of Revelation.
The two other parts of the book deal with Critical Approaches, and Revelation and Human Experience.
There are six colour and two black and white illustrations supporting Wainwright’s analysis of the use of Revelation in art.
It is an excellent introduction, but I am quite sure that even scholars familiar with the literature on Revelation will find much useful information in Wainwright’s book.
Notes on individual topics
See pp. 189ff about Revelation and art.
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Posted by Georg S. Adamsen on January 1, 2008
Maier, Gerhard. Die Johannesoffenbarung und die Kirche. (WUNT, 25). Tübingen: J.C.B. Mohr, 1981.
This book with more than 600 pages is one of the most profound studies of the history of interpretation of Revelation.
It thesis is that the chiliastic interpretation is the correct one, and it follows the debate between chiliasts and anti-chiliasts throughout the history.
The author was principal at Albrecht Bengel Haus in Tübingen and admires Bengel.
As a book with a very broad presentation, you might disagree with a lot in this book (as I do personally). Nevertheless, it is a classic.
Posted by Georg S. Adamsen on December 29, 2007
Hill, Charles E. Regnum caelorum: Patterns of Future Hope in Early Christianity. Oxford: Clarendon Press, 1992. xviii + 236 pp.
Hill, Charles E. Regnum Caelorum: Patterns of Millennial Thought in Early Christianity. , 2nd ed. Grand Rapids, Michigan: William B. Eerdmans Publishing, 2001. xx + 324 pp.
In the first edition of his book, a revised dissertation, Charles Hill argues that chiliasm (premillennialism) was not in fact the only orthodox eschatological position of the early church. The amillennial position was present from the very beginning.
Hill argues that chiliasm was closely associated with a Jewish realistic-eschatological faith while amillennialism was associated with the belief that the dead went to heaven immediately.
In my opinion, Hill has written an important study, but, historically speaking, the chiliasts were not regarded as orthodox by the non-chiliasts, as far as I know. Neither is it clear to me that the concepts of “Jewish realistic eschatology” and amillennialism are diametrical opposites in every respect. Further research would be very helpful.
In any case, Hill’s study is very important and should be studied carefully.
More to follow later on the second edition that “updates and substantially expands Hill’s highly respected original work published by Oxford,” as the publisher states. See also the Table of Contents there.
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Posted by Georg S. Adamsen on December 28, 2007
Bauer, Thomas Johann. Das tausendjährige Messiasreich der Johannesoffenbarung: Eine literarkritische Studie zu Offb 19,11-21,8. Beiheft zur Zeitschrift für die neutestamentliche Wissenschaft und die Kunde der älteren Kirche, 148. Berlin; New York: W. de Gruyter, 2007. xi + 442 pp. €98.00
This book, based on the author’s Giessen-thesis, outlines the reception history of Rev 20:1-10 (ch. I, pp. 1-14) and defines the current state of research (ch. II, pp. 15-47). In ch. III, the author deals with the problems of analysing Revelation (pp. 48-102).
In ch. IV, Bauer analyses and interprets Rev 19:11-21:8 (pp. 103-347). He considers the seven-bowls vision as the framework of Rev 19:11-21:8 (pp. 103-116) and then structures, divides, and analyses the three major paragraphs of Rev 19:11-21:8 (pp. 117-235). Ch. IV.4 consists of an assessment and an interpretation of 19:11-21:8, relates it to the message of Revelation, discusses the function of Revelation, and the relationship of the Christian church(es) and the pagan city (cities). Ch. IV concludes with a 19 page theological and literary profile of the visionary John (pp. 328-347).
Ch. V (pp. -348-396) discusses the need for corrections of the interpretation of Rev 19:11-21:8. Bauer also discusses questions of introduction (author, sources, Revelation’s place in the history of theology, and the dating of Revelation). Finally, Bauer provides some considerations for further discussions, and notes some open questions.
The back matters include a list of abbreviations, bibliography and an index of selected passages.
The publisher’s website:
“In der Johannesoffenbarung findet sich die im Neuen Testament singuläre Erwartung eines zeitlich begrenzten, irdischen Messiasreiches am Ende der Geschichte. Traditionell wird die Funktion dieses tausendjährigen Messiasreiches (Millennium) als Trost für die unter Domitian verfolgten Christen Kleinasiens und als Ermutigung zum blutigen Martyrium bestimmt. Neuere altertumswissenschaftliche Forschungen haben jedoch gezeigt, dass sich eine umfassende oder lokal begrenzte Christenverfolgung infolge einer Forcierung des Kaiserkultes in Kleinasien an der Wende vom 1. zum 2. Jahrhundert nicht nachweisen lässt. Zudem beachtet das traditionelle Verständnis der Johannesoffenbarung und der Millenniumsvision kaum, dass die sieben Sendschreiben (Offb 2–3) weniger von einer äußeren als von einer inneren Gefährdung der Gemeinden durch das Auftreten von Irrlehrern sprechen. Vor diesem Hintergrund bestimmt die vorliegende Arbeit die Funktion der Millenniumsvision sowohl im Blick auf die Lebensbedingungen der christlichen Minderheit in den heidnischen Poleis Kleinasiens als auch im Blick auf den inneren Zustand der Gemeinden.”
It should be possible to view the Table of Content here, but the pdf file seems broken at the moment. Amazon.de gives access to parts of the book (follow the link below).
More as soon as I can get access to a copy of this – unfortunately, very expensive – book.
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Posted by Georg S. Adamsen on August 27, 2007
Introduction
The interpretation of the ‘thousand-year’ text in Revelation 20:1-10 (more precisely in verses 2-7) has lead to a flood of literature on this topic. The various views exist in many different versions, and there is hardly two substantial works that agree on all aspects. This ‘thousand-year’ problem is part of the larger issue of eschatology.
A number of issues are involved. The first is whether Christ comes before (pre-) or after (post-) “the thousand years,” i.e. the millennium. Recently, however, a certain type of postmillennialism has been designated amillennialism (’without-millennium’), not because it rejects any “millennial reign,” but because it rejects the premillennial view. Postmillennialism is now reserved as a term for a specific type of postmillennialism.
As it is clear from the preceding explanation, another issue is how to understand the character of the reign. Premillennialism asserts that Christ will return invisibly and establish his reign either directly or indirectly. The conversion of the Jews play a major role for the adherents of premillennialism. Many believe that the invisible (first) return of Christ will be announced by a number of signs. Postmillennialism believes that the world will be increasinly influenced by Christian values, which will bring peace, righteousness and prosperity. Amillennialism argues that the millennial reign is the age of the church. It will be terminated by the (visible) return of Christ and the judgment of the world. Until the very second coming of Christ believers and unbelievers will live together on the earth.
Descriptions
Amillennialism is the view that the “thousand-year” period is a symbol for the age of the church and that Christ has bound Satan. It might, perhaps, be more precisely termed realised millennialism. The term is relatively recent (cf. “Van Deventer, Amillennial History“).
Atemporal amillennialism is the view that the ‘thousand-year’ period is hardly any period, but a symbolic term describing the period between the beginning and the end of the judgment, a period which does not really have any length.
Premillennialism, which is also called chiliasm or millennarianism, teaches that Christ will come at the beginning of the thousand-year period which lasts until the last judgment. There are a number of subdivisions. Dispensational Premillennialism, which was unknown until the 19th century, seems to be far more popular than historic premillenialism.
Postmillennialism teaches that the thousand-year period is still future (as do the premillennialists), but that Christ will come at the end of this period that is often viewed in very positive terms. Earlier, the term was used with reference to what is now called amillennialism.
Introductions
For an overview, see Bock (ed.), Three Views on the Millennium.
The following works provide general introductions to the problem of interpreting Revelation: Clouse, Four Views; Erickson, Contemporary Options.
See also “The ‘End Times”, a booklet that presents the topic from a Lutheran perspective of doctrine.
Theses
Updated: July 20th, 2008
