Thomas R. Schreiner’s book, The Joy of Hearing, as the subtitle indicates, is A Theology of the Book of Revelation (Crossway, 2021, paperback). This is part of the New Testament Theology Series edited by Schreiner and Rosner and published by Crossway. Schreiner has worked on several commentaries on Revelation, which he mentioned in the preface (ESV Expository Commentary 2018, Baker Exegetical Commentary 2023 [published after this book reviewed here]). He also wrote on biblical theology, such as The King in His Beauty: A Biblical Theology of the Old and New Testaments (Baker Academic, 2013), Paul, Apostle of God’s Glory in Christ: A Pauline Theology (IVP Academic; Second Edition, Revised, 2020), and Salvation (B&H Academic, 2024), not to mention multiple commentaries on other books in the Bible. His online lecture on “Introduction to Biblical Theology” is available on Master’s Seminary YouTube Channel (link).
The Joy of Hearing is a short summary of major theological themes in the book of Revelation. It is not a commentary and it is not long (202 pages including index). This book is accessible but not comprehensive (as expected), engaging with scholarly debates but with limited extent. Readers should have realistic expectations about this book or this series.
Schreiner points out six major themes in Revelation and adds a last chapter on the millennium views. The six themes are: the unregenerate rejecting God’s message (Ch.1 The Deafness of Those Living on Earth); the regenerate obeying God’s teaching (Ch. 2 The Saints Hear and Heed); the glory of the sovereign God enthroned on high (Ch.3 The Declaration that God Rules on His Throne); the salvation of Jesus Christ (Ch.4 The Good News of the Lion and the Lamb); the work of the Spirit (Ch.5 The Testimony of the Holy Spirit); the New Creation (Ch.6 The Promise of Blessing and the New Creation). This is a nice arrangement: from the current World to the triune God to the future World. At each chapter, he draws the related material from the whole book, explains the meanings of images/words, and then gives some applications on our life now. For example, in Ch.1, he discusses the Earth Dwellers, the Beast, the Second Beast, Babylon the Harlot, and the Dragon; in Ch.2, the keywords are blessed, conquerors, and suffering and perseverance. This is a good synopsis for those who are not familiar with these themes in Revelation.
I think most readers are interested in the classic questions in Revelation: how to interpret the whole book; is the narrative sequential or cyclical; how to determine identities of Jews and Christians; and above all, is there a literal millennium. Scheiner does not go into details in this book. There are three sections that are relevant: Excursus #1 on the seals and judgment (p.82-88; comment on Richard Bauckman’s view); Excursus #2 on 144,000 (p.122-128); Ch.7 on millennium (p.161-178). In general Schreiner’s position is amillennialism. He proposes eight reasons against interpreting the 144,000 as Jewish believers in the end time. He argues that since the tribes cannot be literally true, they must refer to all believers.
For millennium views, his focus is on premillennialism and amillennialism. He compares the strengths and weaknesses of both positions, and concludes that the amillennial view is more convincing (though not entirely convincing). A couples of places worth mentioning here. When talking about the strengths of premillennialism in consistently interpreting “resurrection” in Rev. 20:4-6, he cites N. T. Wright and J. Ramsey Michaels. “As N. T. Wright claims in his book on the resurrection, the word ‘resurrection’ (Gk. anastasis) in every instance in the New Testament except here refers to the physical resurrection. … J. Ramsey Michaels makes another observation that is pertinent. If the physical resurrection is not promised here, we have no text in Revelation that promises the resurrection of believers, which seems quite strange in a book that heralds the final hope of believers.” (p. 166)
The section on amillennialism is mostly a refute on premillennialism. He speaks of two major reasons: recapitulation in Revelation 19:11-21 and 20:1-10; frequently quoted passages supporting premillennialism actually favor amillennialism. He then analyzes Ezekiel 40-48, Isaiah 2:2-4, Isaiah 60, and Isaiah 65:17-25. The main point is that those passages do not neatly fit the millennium envisioned by premillennialism, and the images actually refer to the eternal state (so no millennium). At last, he cites Meredith Kline to interpret the two resurrections in Revelation 20:1-6, which means two types of resurrections, one physical and the other spiritual (p.177).
It is not our purpose here to further expand on the debates of millennium view. Most premillennialists probably do not find his arguments convincing, neither could they provide a convincing response to him. I am not saying amillennialism is correct or better, but premillennialists shall consider those passages carefully and not to be satisfied with an easy-and-quick solution. Not that simple.
At the end of Ch. 7, Schreiner writes, “it isn’t a weakness to admit that certainty is hard to come by, and there are solid reasons for saying that there are good arguments for both positions [a-mil and pre-mil].” (p. 178) It is rare to find such acknowledgement in prominent theologians (see also Erickson’s Christian Theology, 2nd edition. Ch. 59, especially p. 1222-23). One may blame him on not knowing enough to draw a conclusion, but everyone must draw his conclusion based on an honest assessment of evidence.
Schreiner’s writing is as always clear, sincere, and engaging. His arguments are mostly balanced and well formulated. This book would be helpful to those interested in a thematic study of Revelation.
