Revelation

Written by Joseph L. Mangina Reviewed By Stephen B. Smith

In the series preface, R. R. Reno, general editor of the Brazos Theological Commentary on the Bible, explains, “The central premise in this commentary series is that doctrine provides structure and cogency to scriptural interpretation” (p. 14). In his contribution to this series, Mangina, who is an associate professor of systematic theology at Wycliffe College in Toronto, Canada, describes his task as “theological exposition, listening for the word [of God] in John’s visions, hearing the book in the context of the entire canon, and letting ourselves be guided by the trinitarian faith of the church” (p. 30).

Although he writes as an Anglican theologian, Mangina demonstrates familiarity with various traditions of the church in his interpretation of the Apocalypse. While he mentions several NT scholars whose analyses of Revelation have aided him (Eugene Boring, G. B. Caird, Paul Minear, Henry Swete, Richard Bauckham, and David Barr), Mangina says, “As a theologian, the particular lens I bring to reading Revelation is the desire to clarify what the Christian community confesses concerning God and to uncover the practical implications involved in living the Christian life—in short, doctrine and ethics” (p. 22).

The format followed in this commentary matches the aims of the author. After an introductory chapter that discusses genre, interpretive approaches, structure, dating, authorship, and social situation, Mangina divides the commentary into chapters that correspond to each chapter of Revelation (although chs. 2–3 and 8–9 are treated together). Within each chapter, various verses are grouped together and discussed in more or less detail, based on the theological implications of the text that the author chooses to expound. For example, in the chapter covering Rev 21, verses 1–4 receive a little over two pages of discussion, verses 5–8 are not given a section, verses 9–11 are handled in one page, and verses 12–14, 15–21, and 22–23 each get about half a page of commentary, with verses 24–27 occupying a full page.

The book concludes with a subject index, which includes authors, a Scripture index, and a bibliography. The bibliography seems surprisingly small, with only thirteen entries on a single page, but Mangina interacts with additional scholars throughout the book in numerous footnotes. Although no maps or illustrations are included, he gives special attention to the ways that artists like Albrecht Dürer and William Blake have conceptualized the Apocalypse, as well as the impact this part of the Bible has had in the worship liturgies of the church and the music of composers such as Charles Wesley and Bob Dylan.

Mangina’s emphasis upon the Book of Revelation as the Word of God that addresses the reader (or hearer) with scriptural authority refreshingly contrasts with many other commentaries that assume the opposite. However, some will no doubt wonder if he under-emphasizes the role of hermeneutics when he asserts, “if this work is indeed holy scripture … then we need not worry how to bridge the gap between the first century and the twenty-first; the Spirit is perfectly capable of overcoming any gap that may exist” (p. 29). Nevertheless, Mangina is not discounting hermeneutical savvy as much as he is stressing that we must approach the text listening to hear the revelation of the Triune God. And this message should directly impact our lives in a transformative fashion.

Another possible concern in this type of theological commentary is whether a particular theological construal unduly controls the way the text is read. However, Mangina sensitively reads the text as it stands and conducts his dogmatic exposition with exegetical restraint. For instance, after noting the theological implications that some have drawn from the grammatical irregularity of Rev 1:4, he asserts, “The idea is interesting, the exegetical thread from which it is hung slender indeed” (p. 44n14; cf. his nuanced use of Jonah as an intratextual interpretive aid for understanding Rev 18 [pp. 212–13]).

Still, there are places in the commentary where Mangina’s theological approach constrains his discussions in ways that will leave some readers wishing for more. It is somewhat surprising that Rev 1:19, considered a crux interpretum by many scholars, is not even mentioned, except in one sentence related to chapter 10. This omission is perhaps anticipated by Mangina’s introductory statement that “the question of time is secondary to the question of God” (p. 29). Likewise, there is no discussion on the possibility that the “the seven spirits who are before his throne” in Rev 1:4 are anything other than the Holy Spirit (pp. 42–43). In light of the numerous scholars who argue for a different interpretation here (e.g., that they are angelic beings), it would have been helpful to at least have a footnote acknowledging the exegetical debate and briefly outlining why Mangina is convinced that the Holy Spirit is in view here.

In the end, although the pastor or theological student will certainly also want to consult other commentaries that spend more time discussing various exegetical options and historical and literary contexts, Mangina has provided an excellent theological reading of the Apocalypse that overall is sensitive to exegetical concerns and informed by a familiarity with the symbolic world of the book. Scattered throughout his exposition are comments that usefully guide one’s interpretation (e.g., “The visions of Revelation often seem to resemble the Russian matryoshka doll, with each figure opening up to disclose yet another, and another, and so on” [p. 203] or his explanation of the distinction made by Kovacs and Rowland between “decoding” and “actualizing” interpretations [p. 29]). He is particularly helpful in discussing the doctrine of the church throughout Revelation (cf. the chapter on Rev 2–3 and pp. 162–63, 169–70, 190, 209).


Stephen B. Smith

Trinity Evangelical Divinity School

Deerfield, Illinois, USA

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