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Revelation 1-5 (Word Biblical Commentary 52a)

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Aune's commentary sometimes has the feel of trying to drink from a fire hose. The full bibliographies and extensive notes on textual variants are comprehensive, navigable and useful. Aune's knowledge of ancient literature is also certainly impressive but of doubtful usefulness. This is perhaps best illustrated by the fact that forty-seven pages of 'comment' on Revelation 5:1-14, including twenty-nine pages of grammatical notes, statistics and references to ancient literature, lead to a single page of 'explanation', (where the rubber hits the road in a commentary you might think), fully half of which is merely a recitation of the events described in these verses. Under the weight of so much preparatory material you might expect that the 'explanation' would have formed some jewel of great price. At the risk of being unkind, probably the most profound insight that he, and we, get for the trouble is, 'The striking contrast between the two images [Lion and Lamb 5:6] suggests the contrast between the type of warrior messiah expected by first-cenury Judaism and the earthly ministry of Jesus as a suffering servant of God (see Mat 1:2-6=Luke 7:18-23).'

The aspect of Aune's commentary that deserves to excite the most scholarly debate is his espousal of a multi-source theory of composition. This view has been generally out of favour for some time and so Aune deserves to be commended for taking on this difficult question. In short, Aune suggests three stages of composition. First, the composition of twelve discreet sections of the text in the course of the early prophetic career of the author (a sort of John's greatest hits?). Second, these units are embedded in a longer narrative - the so-called 'First Edition'. Third, further material is added at the beginning and end of the text, with further additions to the body of the text, to arrive at the 'Second Edition'.

The original twelve discreet sections (the early 'hits') 7:1-17; 10:1-11; 11:1-13; 12:1-18; 13:1-18; 14:1-20; 17:1-18; 18:1-24; 19:11-16; 20:1-10; 20:11-15; 21:9-22:5 are initially identified by the presence of 'little if any continuity of the dramatis personae' (p.cxix). This is simply untrue. I was able to find at least twelve characters who were not confined to only one of these sections.

At the second compositional step, according to Aune, John wrote, 'an overall sequential scheme to make the composition comprehensible' (!) (p.cxxix). The extent of Aune's 'First Edition' is difficult to pin down. On p.cxx it is said to run approximately from 1:7-12a; 4:1-22:5. Meanwhile on p.cxxx it is said to have a redactional link (4.1) that connects 1:9-20 and 4:2-22:9. By further contrast, on p.74, we are told that 'Revelaton 1:9-11 looks very much like the original beginning of Revelation (which immediately followed the title in 1:1-3), which was probably followed by Revelation 4:1-6:17.

Aune's views on the extent of the additions used to create the 'Second Edition' are also variable. On p.cxx these consist of 1:1-3,4-6; 1:12b-3:22; 22:6-21. On p.cxxxiv they are instead 1:1-6; 1:12b-3:22; 22:6-21. On p.cxxxii they are 1:1-3; 1:12b-3:22; 22:6-21, or, on the same page, 22:5-21. On p.74-5 it is claimed that Revelation 1:12-20 was inserted together with 2:1-3:22 to form the Second Edition.

These variations almost suggest a two or three stage composition for Aune's commentary. However, the case for multiple source for Revelation does not, so far as I can see, hold up. In his introduction Aune recognises various verses that 'homogenise the text'. He has to account for these as interpolations by an editor, or expansions by the author. In all Aune cites forty instances of additions, expansions, glosses, interpolations, etc., in the introduction. Not satisfied with this Aune appeals to further later additions when he encounters difficulties in his commentary e.g. on pp.36, 58-9, 74.

Aune's overstatement of the distinctive character of his twelve separate 'oracles'; his uncertainty regarding the precise shape of the 'First' and 'Second Edition'; and his appeal to numerous later additions in order to sustain his theory, means that his source proposal hasn't convinced me. Richard Bauckham's contention that Revelation is perhaps the most unified text in the New Testament has, I think, easier to defend.

The sheer size of this project inspires awe. Such reverence is justified when it comes to the bibliographies, analyses of textual variants, and extensive references to ancient literature. However, I was left feeling that the text was more like a database than a commentary.

Not since R. H. Charles's two-volume 1920 International Critical Commentary has there been a commentary of this quality in English. For years Aune has been a leader in studies of Revelation and apocalyptic. His commentary is a masterpiece. Aune and, more recently, G. K. Beale are to late 20th-century Revelation scholarship what Swete and Charles were at the start of the century. This commentary is for NT scholars and other historians, not for the merely curious lay reader and not implicitly for pastors, though these readers could profit from at least some of this thoroughly documented 3-volume commentary.

I was a part of a graduate (post seminary) seminar on Revelation and found Aune's three volumes to be extra-ordinarily valuable. Between all of the students, we used about all the major commentaries on Revelation, and while others were certainly profitable (including Beale's volume in the New International Greek Testament Commentary, Murphy's "Fallen Is Babylon," and Fiorenza's work)Aune's is encyclopedic and covers almost everything else that other commentators address. If you are looking for a less technical work, though, I recommend David Barr's excellent "Tales of the End."

The purpose of this work is to relate Revelation to the literary background of the Classical world. Apparently, in order to have room to do this most thoroughly, virtually all other topics are excluded. There is no discussion of canonicity, history of interpretation, or exposition. Even so, the author often piles on so much information, that it is sometimes hard to follow his argument.

Unlike most of the other books in the Word Biblical Commentary series, this treatment in entirely secular in approach. If you are looking for spiritual guidance, you had better look to the works of Boring or Mounce, depending on your theological bent

On the one hand this book is scholarly and thus a great pleasure to read, with many Greek and Hebrew words without any of these horrible transliterations. On the other hand, Aune uses the ideas of the German deist school, which lead to reject the textual and historical (Church Fathers, etc.) evidence for the date, composition, authorship of New Testament docuemnts such as the book of Revelation. A defense of the Christian views (date, composition, author, etc.) on Revelation, which refutes Aune's old liberal arguments, can be found for example in "An Introduction to the New Testament" by D. A. Carson, Douglas Moo and Leon Morris, which book I recommend.

Liberal scholars will certainly greatly benefit from Aune's volumes on Revelation (I only have volumes 52A and 52B, but I assume the next volumes will be similar). To those looking for a Christian commentary on Revelation, I would rather not recommend Aune's books.

I certainly agree with points made by one reviewer who described these volumes as encyclopaedic "database for specialists", but that is inconsistant with his being doubtful of the usefulness of some sections and their level of detail. He may never had to write an exegesis paper for a graduate level course on a biblical subject. Of course, I am giving away my point of view. That said, I would NEVER recommend this book, or any one of its volumes to the casual reader who wanted to know something about Revelation. I would not even recommend the Word series for pastors. For that, there are lots of really good books, such as Ben Witherington's social commmentary or Elizabeth Schussler Fiorenza's feminist leaning commentary, or best of all, Bruce Metzger's "Breaking the Code".

The Word series is for professors who teach in seminaries, and who deal with deep textual and translational problems. This is especially true of Aune's three volumes.That is as long as Nolland's 3 volumes on the Gospel of Luke, which is longer book in the Bible. Part of this may be due to the fact that Revelation may be the most poorly written book in the Greek New Testament. Even as late as Erasmus' 1516 edition of the Greek NT, we did not have good sources for the whole book. Erasmus filled in the gaps by back translating parts from St. Jerome's Latin translation. (These missing Greek pieces have since been found. Jerome did NOT make those parts up.)

I have used several different works in the Word commentary series, alway with some other commentary open at the same time. Almost invariably, the Word contribution is more even handed, more thorough, and more accurate in avoiding far fetched theories about the text. Aune, however, does stray from this standard in a big way with his theory, ably described in Mr. Garrow's review. I will also agree with Mr. Garrow, and his source, Dr. Richard Bauckham, that unlike the Gospel of John, for example, Revelation is probably the result of a single hand, maybe not all in one sitting, but that would help to explain the atrocious Greek.

Reading Word commentaries can be a bit tedious, but if you are looking for information on an especially detailed matter in the text, this is the place to come. I think library search software may someday replace the Word series, but that time has not yet come.

Surely there will be someone else writing about this book, so I'm going try to help you in another way.

When you start reading biblical commentaries you will need to be aware that the thoughts expressed by the author deal with facts and speculations that should of happened. You can NEVER rely on only one commentary to affirm something about the Bible. You need at least three good commentaries.

Try to read biblical commentaries from different confessions of faith (e.g., Calvinism vs. Arminianism; Pentecostal vs. non-Pentecostal; Catholic vs. Protestant; Egalitarian vs. Complementarian; Amillennialism vs. Premillennialism vs. Postmillennialism; etc). Look for their arguments: What do they agree or disagree on? Which of them is closest to the biblical text? It's not a sin to read commentaries written from other points of view. You will notice that what is fact or solid argument will be seen over and over on different commentaries, so you will start learning what is speculation and what is not.

As Haddon W. Robinson said in his book, Biblical Preaching, (second edition, page 22), "In approaching a passage, we must be willing to reexamine our doctrinal convictions and to reject the judgments of our most respected teachers."

Remember, a commentary is not the biblical text. Do not replace the authority of the Bible with a commentary. The same apply for Study Bibles. The study notes there are not written by "apostles and prophets," so never confuse the "gospel" with the teacher or preacher. Learn to separate it.

Commentaries are important because nobody can get a poem from one language and translate it with the same structure to another language. This simply does not exist. Words, phrases, and sentences are rooted in a specific time, culture and custom. About Bibles, the best way is to check different translations, but be cautious about a very loose translation.

For you to appreciate any biblical commentary you need to know what level of reading you are. I'm going call them beginner, intermediate and advanced. I recommend the following biblical commentaries that you can start from. All of them have both Old Testament and New Testament. (If you're thinking of buying the whole set, look for the CD edition; it's cheaper and you can take it with you where you go.)

Beginner - NIV Application Commentary (NIVAC) by Zondervan.
(or) The Bible Speaks Today Series (BST) by IVP (This is a growing series and not yet complete.)

Intermediate - New International Commentary on the New Testament (NICNT) and New International Commentary on the Old Testament (NICOT) by Eerdmans

Advanced - Word Biblical Commentary (WBC) by Thomas Nelson

These are basic commentaries on their own level, but there are a lot of commentaries today, so don't forget to look for more information. Maybe you can get information from one of these: (1) Commentary and Reference Survey: A Comprehensive Guide to Biblical and Theological Resources by John Glynn, (2) New Testament Commentary Survey by D. A. Carson, (3) Old Testament Commentary Survey by Tremper Longman.

There are good and expensive commentaries such as the Anchor Bible (AB); International Critical Commentary (ICC) or Hermeneia (HERM). [Do not forget of Calvin and Luther].

I don't know about catholic commentaries, but you can check reviews on "Sacra Pagina" and "Catholic Commentary on Sacred Scripture."

Other than those mentioned above (NIVAC; BST; NICNT; WBC; AB; ICC; HERM) you can also check: Expositor Bible Commentary (EBC); New American Commentary (NAC); Pillar New Testament Commentary (PNTC); New International Greek Testament Commentary (NIGTC); Baker Exegetical Commentary on the New Testament (BECNT); and others.

Another thing, it can be a very good commentary, but it does not mean that you will agree with everything in it. Remember, "new" does not mean it's updated, and "updated" does not mean it's better.

Purpose - You can read a book to get information, even if you are not interested in a deep study of the biblical text. In this case it's better to start reading something from your own confession of faith and always on your level of reading. If after some time you become interested in more, go check other commentaries, but please, do not skip "How To Read A Book" by Mortimer J. Adler and Charles Van Doren.

Responsibility - It is your responsibility study the biblical text before checking a commentary. Sometimes this is not an easy task so I'm giving you some other references that you can check at the end of this review. If I had read a review like this before, I would know how to prevent some mistakes.

Do not let you knowledge kill your faith! - "For we also have had the gospel preached to us, just as they did; but the message they heard was of no value to them, because those who heard did not combine it with faith." Hebrews 4:2 NIV - (Read also 1 Corinthians 1:21-24; 2:13-14; 3:18-23; Jude 1:3).

I can't leave without suggesting some other tools to help you: (1) How To Read A Book by Mortimer J. Adler and Charles Van Doren; (2) Hermeneutics: Principles and Processes of Biblical Interpretation by Henry Virkler and Karelynne Ayayo; (3) New Testament Exegesis: A Handbook for Students and Pastors by Gordon Fee; and (4) Old Testament Exegesis: A Handbook for Students and Pastors by Douglas Stuart. [Although book #3 and 4 deals with Biblical languages (Greek and Hebrew), you can learn a lot from them even if you do not know the languages]. (5) "Basics of Biblical Greek" Grammar by William D. Mounce [after you start reading it maybe you can add "Biblical Greek Survival Kit" and "Sing and Learn New Testament Greek" audio CD by Kenneth Berding]; (6) "English Grammar in Use" by Raymond Murphy (Third Edition with Cd-Rom). (7) Eusebius' Ecclesiastical History: Complete and Unabridged. - All of these will help you to understand HOW a good commentary must be written. Good Luck!