REVELATION IN JEWISH CONTEXT

Transcription

1 REVELATION IN JEWISH CONTEXT

2 The Lion From The Tribe of Judah

3 IN THIS LECTURE: 1. Revelation: Basic Facts

4 IN THIS LECTURE: 1. Revelation: Basic Facts 2. The Scroll With Seven Seals.

5 IN THIS LECTURE: 1. Revelation: Basic Facts 2. The Scroll With Seven Seals. 3. The Lion of Judah

6 IN THIS LECTURE: 1. Revelation: Basic Facts 2. The Scroll With Seven Seals. 3. The Lion of Judah 4. The Song of The Lamb Who Was Slain.

7 Revelation: Basic Facts

8 1. Revelation is a traditional Jewish Apocalypse. Like other books of the same genre it inspires insiders using symbols, heavenly visions and speaks in codes that only the informed audience would understand. Here is wisdom. Let him who has understanding calculate the number of the beast, for the number is that of a man; and his number is six hundred and sixtysix. (Rev 13:18) נ 50 ר 200 ו 6 נ 50 ק 100 ס 60 ר

9 2. Revelation is anti-roman. It enters into polemics and war with the gods of pagan Rome. 6 And I saw the woman drunk with the blood of the saints, and with the blood of the witnesses of Jesus... I will tell you the mystery of the woman and of the beast that carries her, which has the seven heads and the ten horns... 9 Here is the mind which has wisdom. The seven heads are seven mountains on which the woman sits..." (Rev. 17:6-9). Photo: Vespasian s coin c. 71 CE with goddess Roma seated on 7 hills

10 3. Revelation is a Real Letter. It is a public message to seven physical and historical assemblies in Asia Minor connected by the system of Roman roads (Rev. 1:4). To understand its contemporary message the book first must speak to them and issues of their day. "I know your tribulation and your poverty... Be faithful until death, and I will give you the crown of life... He who overcomes will not be hurt by the second death." (Rev 2:9-11).

11 4. Revelation is a call to Persevere. Experiencing persecution at the hands of the Roman authorities some were tempted to compromise. The 1 st century non-jewish followers of Jesus struggled to find their social and religious identity in the pagan environment. Roman values clashed with the embrace of Israel s God and exclusive loyalty to him had real consequences. you hold fast My name, and did not deny My faith... But I have a few things against you... repent; or else I am coming to you quickly, and I will make war against them with the sword of My mouth." (Rev 2:13-16)

12 5. Revelation is about John s day. The author says his visions will happen very soon (Rev. 1:1, 22:6). We must take this declaration seriously. If our modern interpretation would make no sense to John s struggling and persecuted audience then we must rethink our interpretation. Revelation was supposed to bring real comfort and confidence to 1 st century believers. "Those whom I love, I reprove and discipline; therefore be zealous and repent. Behold, I stand at the door and knock..." (Rev 3:19-20)

13 6. Revelation is also about future. In Jewish thinking time is cyclical and prophetic fulfilments of the same promises may reoccur throughout history. They may be fulfilled multiple times on various levels throughout various ages until the end of all things comes to its close.... and the dead were judged from the things which were written in the books, according to their deeds and Hades gave up the dead which were in them... then death and Hades were thrown into the lake of fire. (Rev 20:12-14)

14 The Scroll With Seven Seals

15 After the address to the seven assemblies in Asia Minor Revelation switches to yet another heavenly vision. John saw that the one who was seated on the throne was holding, not a book, but of course, a scroll in his hand. Greek literally the says upon his hand. I saw in the right hand of Him who sat on the throne a book written inside and on the back, sealed up with seven seals. (Rev 5:1)

16 The scroll had writing on the front and the back of it. This was common in the ancient world. Sometimes both sides were fully used because scroll material was very expensive or there was a lot to communicate.

17 The scroll had writing on the front and the back of it. This was common in the ancient world. Sometimes both sides were fully used because scroll material was very expensive or there was a lot to communicate. The scroll was secured by seven seals to prevent its opening before the proper time. The writing on the outside of the scroll would give people a rough idea of what is inside.

18 Neither the sealing of the document nor the number of seals is unique. John is partial to number seven in his book. The seals were often used not to conceal the content of the scroll, but to protect it from alterations and tampering. This concern was valid. In its closing Revelation warns the scribes about adding or deleting anything from the message. Is it a sealed scroll.

19 18 I testify to everyone who hears the words of the prophecy of this book: if anyone adds to them, God will add to him the plagues which are written in this book; 19 and if anyone takes away from the words of the book of this prophecy, God will take away his part from the tree of life and from the holy city, which are written in this book. (Rev 22:18-19)

20 It is not clear why he who sat on the throne could not open the scroll and someone else had do it. Whatever the reason, we are likely witnessing a ceremony of the heavenly court.

21 It is not clear why he who sat on the throne could not open the scroll and someone else had do it. Whatever the reason, we are likely witnessing a ceremony of the heavenly court. The scene either identical or somehow connected with Daniel 7:13-14 vision when the Son of Man comes to the Ancient of Days and receives power, dominion and glory. The scroll in Rev. 5:1 may also have some kind of connection to the scroll in the book of Ezekiel.

22 In fact, this particular vision of John reads like a literary adaptation of both Dan. 7:13-14 and Ezek. 2:8-10. John and some of his readers are not strangers to words of the prophets. There could be a number of prophetic passages which contributed to how John expressed what he saw.

23 In fact, this particular vision of John reads like a literary adaptation of both Dan. 7:13-14 and Ezek. 2:8-10. John and some of his readers are not strangers to words of the prophets. There could be a number of prophetic passages which contributed to how John expressed what he saw. 11 The entire vision will be to you like the words of a sealed book, which when they give it to the one who is literate, saying, Please read this, he will say, I cannot, for it is sealed. (Is 29:11)

24 8 Now you, son of man, listen to what I am speaking to you; do not be rebellious like that rebellious house. Open your mouth and eat what I am giving you. 9 Then I looked, and behold, a hand was extended to me; and lo, a scroll was in it. 10 When He spread it out before me, it was written on the front and back, and written on it were lamentations, mourning and woe. (Ezek 2:8-10)

25 2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book and to break its seals? 3 And no one in heaven or on the earth or under the earth was able to open the book or to look into it. (Rev 5:2-3)

26 2 And I saw a strong angel proclaiming with a loud voice, Who is worthy to open the book and to break its seals? 3 And no one in heaven or on the earth or under the earth was able to open the book or to look into it. (Rev 5:2-3) John saw an ἄγγελον ἰσχυρὸν (angelon ischuron) a strong angel, which could mean a high-ranking angel, but could also mean one with immense strength and abilities. This angel had a special task of finding someone worthy to unroll the scroll. He cried out with an extremely loud voice.

27 This loud message was meant to be heard by everyone. No one in heaven, or on earth, or even those even under the earth could say that they did not hear the call of this mighty angel. Yet, no one was found to open the scroll.

28 This loud message was meant to be heard by everyone. No one in heaven, or on earth, or even those even under the earth could say that they did not hear the call of this mighty angel. Yet, no one was found to open the scroll. Then I began to weep greatly because no one was found worthy to open the book or to look into it (Rev 5:4)

29 When we read these words we are not typically moved to tears, weeping as if we had lost all hope. John, however, was in heaven when this happened. He experienced the moment on an entirely different level. He could feel what everyone else there felt after the angel cried out, looking for someone worthy. He was truly overwhelmed by this moment, and he cried bitterly.

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31 The Lion of Judah

32 and one of the elders said to me, Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David (Rev 5:5)

33 and one of the elders said to me, Stop weeping; behold, the Lion that is from the tribe of Judah, the Root of David (Rev 5:5) Normally in Jewish apocalyptic visions the seer asks questions of the revealer but in Revelation, this usual technique is absent. John is being shown things without his prompting. One of the twenty-four elders seated on the thrones (Dan.7:9; Rev. 4:4) spoke a word of hope to John.

34 John was told that someone escaped his attention. Someone worthy of the royal Messianic title - the Lion of the Tribe of Judah (Gen.49:9) and the Root of David (Is. 11:1, 10).

35 John was told that someone escaped his attention. Someone worthy of the royal Messianic title - the Lion of the Tribe of Judah (Gen.49:9) and the Root of David (Is. 11:1, 10). Once again, to the insider audience these titles have very specific meaning. Those who are versed in Torah in words of the prophets understand the termiology.

36 Judah, your brothers shall praise you your father s sons shall bow down to you. Judah is a lion s whelp The scepter shall not depart from Judah, nor the ruler s staff from between his feet, until Shiloh comes, and to him shall be the obedience of the peoples. (Gen. 49:8-10)

37 Judah was one of the twelve sons of Jacob. He was not the firstborn, Rueben was. Yet he became the leader among his brothers. These words of blessing that Jacob says to Judah compare him to a lion and prophecy that that he will rule and reign.

38 Judah was one of the twelve sons of Jacob. He was not the firstborn, Rueben was. Yet he became the leader among his brothers. These words of blessing that Jacob says to Judah compare him to a lion and prophecy that that he will rule and reign. י ש ת ח ו ו ל ך ב נ י א ב י ך- Jacob says (yishtahavu lecha beney avicha) your father s sons will bow to you The scepter ש ב ט (shevet) a sign of his tribal authority will not depart from him, and מ ח ק ק (mechokek) the legislator s staff will be stationed between his feet.

39 How did Judah become preeminent among his brothers? Why such a favor? Why being like him is a good and honorable place? After all wasn t he one of those brothers who conspired to kill Joseph, Jacob s favorite son?

40 How did Judah become preeminent among his brothers? Why such a favor? Why being like him is a good and honorable place? After all wasn t he one of those brothers who conspired to kill Joseph, Jacob s favorite son? When brothers plotted to kill Joseph, Reuben, the oldest, convinced them not to shed his blood, but to throw him into the pit (Gen 37:22). It was actually Judah s idea to sell Joseph to slave traders (Gen 37:26).

41 In Torah, the story of Joseph s fate is interrupted by a whole chapter (Gen 38) devoted to Judah and Tamar. Judah s son Er married Tamar and died. His brother Onan took Tamar as his wife and died as well. Judah had another son Shelah who was too young to fulfil the duties of levirate marriage, so Tamar had to wait.

42 In Torah, the story of Joseph s fate is interrupted by a whole chapter (Gen 38) devoted to Judah and Tamar. Judah s son Er married Tamar and died. His brother Onan took Tamar as his wife and died as well. Judah had another son Shelah who was too young to fulfil the duties of levirate marriage, so Tamar had to wait. When Shelah grew up Judah went back on his word and refused to allow Shelah to take Tamar as his wife and she remained a widow. The levirate law was broken.

43 This is where Tamar took matters into her own hands and pretended to be a prostitute, and Judah was tricked by her and made he pregnant. Judah already lost two sons and he was afraid to allow his third son to marry Tamar. He was afraid that he will die as well, so he broke the law rather then to take this risk. It backfired on him.

44 This is where Tamar took matters into her own hands and pretended to be a prostitute, and Judah was tricked by her and made he pregnant. Judah already lost two sons and he was afraid to allow his third son to marry Tamar. He was afraid that he will die as well, so he broke the law rather then to take this risk. It backfired on him. Coincidently Judah s loss is related to Jacob s loss of Joseph. Now Jacob had only Benjamin left from his beloved wife Rachel, who was dead by this time.

45 Joseph s miraculous rise to power in Egypt could not have been imagined by anyone in his family. When his brothers came to Egypt, with his identity concealed Joseph weaved a complex intrigue to test them and see if they have changed.

46 Joseph s miraculous rise to power in Egypt could not have been imagined by anyone in his family. When his brothers came to Egypt, with his identity concealed Joseph weaved a complex intrigue to test them and see if they have changed. His plot was to set up his brother Benjamin, the remaining son of Rachel. Will his brothers let him perish? Do they despise him as much as they hated Joseph?

47 Joseph ordered a special sacred cup to be secretly hidden in Benjamin s sack. Unaware of this set up, the brothers defended themselves and carelessly proclaimed that whoever is found with this stolen cup, should be put to death and the rest of them will stay in Egyptian captivity if found guilty (Gen.44:6-8). Image: Egyptian Lotus Chalice c BCE.

48 Joseph ordered a special sacred cup to be secretly hidden in Benjamin s sack. Unaware of this set up, the brothers defended themselves and carelessly proclaimed that whoever is found with this stolen cup, should be put to death and the rest of them will stay in Egyptian captivity if found guilty (Gen.44:6-8). Image: Egyptian Lotus Chalice c BCE. The cup was found in Benjamin s sack and the brothers tore their clothes. The one brother they promised to protect they failed.

49 At first Jacob would not allow Benjamin to go to Egypt because he feared loosing him. Judah stepped in and convinced his father to let Benjamin come. He will take full blame if anything happens with him and will guarantee his safety personally. Jacob agreed. Image: Egyptian Lotus Chalice c BCE.

50 At first Jacob would not allow Benjamin to go to Egypt because he feared loosing him. Judah stepped in and convinced his father to let Benjamin come. He will take full blame if anything happens with him and will guarantee his safety personally. Jacob agreed. Image: Egyptian Lotus Chalice c BCE. As a benevolent ruler Joseph will not kill Benjamin, but take him as a slave in punishment. And this is when Judah stands up for young Benjamin. He offers his own life in exchange for Benjamin s.

51 And this is when Joseph breaks down crying and makes himself known to his brothers. They are ridden with guilt for what they have done to Joseph. They are convinced that this incident is a divine punishment for their sin against Joseph many years ago.

52 And this is when Joseph breaks down crying and makes himself known to his brothers. They are ridden with guilt for what they have done to Joseph. They are convinced that this incident is a divine punishment for their sin against Joseph many years ago. When Judah offers his life for the only remaining son of Rachel before an angry Egyptian, Joseph have seen all that he wanted to see. They truly have changed. He forgives his brothers and sobs before them.

53 It is Judah, not Reuben who consistently emerged as a true leader among the brothers. He blamed himself for Joseph. He learned the lesson with his own sons and Tamar. He understood Jacob s sorrow now. And now Judah was willing to sacrifice himself for Benjamin (Gen.44:30-34).

54 It is Judah, not Reuben who consistently emerged as a true leader among the brothers. He blamed himself for Joseph. He learned the lesson with his own sons and Tamar. He understood Jacob s sorrow now. And now Judah was willing to sacrifice himself for Benjamin (Gen.44:30-34). Judah was compared to a lion and received authority because he was willing to die for his brothers. King David came from Judah and so did Jesus, the lamb who was slain.

55 Jesus was not ashamed of his heritage from Judah. You Samaritans worship what you do not know; we worship what we do know, for salvation is from the Jews [Judeans/ tribe of Judah]. (John 4:22) My servant David will be king over them, and they will all have one shepherd. They will follow my laws and be careful to keep my decrees. (Ezek. 37:24)

56 Together these various Scriptures establish one picture of Messiah as the descendent of both Judah and David. He is the righteous king who is fully qualified to rule over all Israel. He has shown himself to be victorious and prevail over all the enemies, both His own and those of God s people.

57 Together these various Scriptures establish one picture of Messiah as the descendent of both Judah and David. He is the righteous king who is fully qualified to rule over all Israel. He has shown himself to be victorious and prevail over all the enemies, both His own and those of God s people. the Lion that is from the tribe of Judah, the Root of David, has overcome so as to open the book and its seven seals. (Rev 5:b)

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59 The Song To The Lamb Who Was Slain

60 And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. (Rev 5:6)

61 And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain, having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. (Rev 5:6) The phrase between the throne ἐν μέσῳ τοῦ θρόνου (en meso tu thronu) could be translated differently - in the midst of the throne or even in the center of the throne. This would give us the idea of the lamb being on the throne ithself.

62 To a modern Jewish reader the symbol of Jesus (slain lamb) being found right on God s throne creates a tension. Contemporary Jewish theology of God is that he is alone in his unique status and no one can take his place. No one can come even close, not to say sit on God s very throne.

63 To a modern Jewish reader the symbol of Jesus (slain lamb) being found right on God s throne creates a tension. Contemporary Jewish theology of God is that he is alone in his unique status and no one can take his place. No one can come even close, not to say sit on God s very throne. But some 1 st century Jews embraced broader thinking about God. The book of 1 Enoch ch. 69 is a good example of Jewish speculation about Daniel s vision of mysterious Son of Man.

64 and from henceforth there shall be nothing corruptible; for that Son of Man has appeared, and has seated himself on the throne of his glory, and all evil shall pass away before his face, and the word of that Son of Man shall go forth and be strong before the Lord of Spirits. (1 Enoch 69) In this quotation, we see a similar idea. The Son of Man is clearly not Lord of Spirits, but he is sitting on the throne of his glory.

65 In Jewish lore only the divine being gets to sit in heaven. All others stand in worship and actually do not need to sit since they do not get tired in that realm. Sitting is a position of honor and authority.

66 In Jewish lore only the divine being gets to sit in heaven. All others stand in worship and actually do not need to sit since they do not get tired in that realm. Sitting is a position of honor and authority. Yet the Lamb is on the throne. The book of Revelation fits under the broad umbrella of first-century Israelite thought. Of course between the throne phrase can have a range of meanings and we know that other thrones were set up (those for the elders).

67 7 And He came and took the book out of the right hand of Him who sat on the throne. 8 When He had taken the book, the four living creatures and the twenty-four elders fell down before the Lamb, each one holding a harp and golden bowls full of incense, which are the prayers of the saints. (Rev 5:7-8)

68 This text appears to play on the idea of the duality of God, sometimes referred to as Jewish Logos or Memra Theology. When the Lamb took the book the elders and four heavenly creatures fell down in worshiped before the Lamb. The act symbolized not only their own worship, but also the reverence of those they as priests represented, the righteous of Israel and the Nations.

69 Just like John s gospel, Revelation displays what theologians call high-christology. It paints Jesus the Messiah as divine, and not as a semi-god or someone who is only partially God. He exercises full divine rights in heaven.

70 Just like John s gospel, Revelation displays what theologians call high-christology. It paints Jesus the Messiah as divine, and not as a semi-god or someone who is only partially God. He exercises full divine rights in heaven. However, in keeping with Two Powers tradition this is not spelled out, but simply no clear distinctions are made between the LORD God and the Lamb (Jewish Logos or Son of Man).

71 In the 1 st Book of Enoch (2 nd century BCE) the seer falls asleep and sees a dream (ch ). It is based entirely on the familiar flow of Israel s history. Only the actors in this dream are all animals. All of the greatest leaders of Israel and kings are rams. The leaders of Israel are also called shepherds of the sheep. God is called the Lord of the sheep.

72 And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep. (1 Enoch 90:20)

73 And I saw till a throne was erected in the pleasant land, and the Lord of the sheep sat Himself thereon, and the other took the sealed books and opened those books before the Lord of the sheep. (1 Enoch 90:20) Does this vision of Enoch sounds or looks familiar? The other (next to the Lord of the sheep) opens the sealed scroll

74 37 And I saw that a white bull was born, with large horns And I saw till all their generations were transformed, and they all became white bulls; and the first among them became a lamb, and that lamb became a great animal and had great black horns on its head; and the Lord of the sheep rejoiced over it and over all the oxen. 39 And I slept in their midst: and I awoke and saw everything. 40 This is the vision which I saw while I slept... (1 Enoch 90:37-40)

75 The Son of Man, the Lamb, is in submission to the Lord of Spirits. Moreover, the Lion of Judah, Root of David the Messiah while appearing as equal in power and glory to the Father, is not the Father. All the elders, in their role as priests, mediating the prayers and worship of the righteous, held harps and golden bowls of incense before them. Thus we encounter heavenly worship, the liturgy (service) of the Lamb.

76 The beautiful polyphonic heavenly liturgy is connected to the deeds of the Lamb. 9 And they sang a new song, saying, Worthy are You to take the book and to break its seals; for You were slain, and purchased for God with Your blood men from every tribe and tongue and people and nation. 10 You have made them to be a kingdom and priests to our God; and they will reign upon the earth. (Rev 5:9-10)

77 The number of those praising and worshiping the Messiah grows exponentially. It begins with the four living creatures who are joined the twentyfour elders falling down in worship before the Lamb of God. The elders brought the peoples prayers to God and the Lamb in golden bowls. Incense is symbolic of prayers. Yet their worship highlights the priestly and sacrificial functions of Jesus himself.

78 In John s gospel it is the Good Shepherd who lays his life down for his sheep. Here, in Revelation, Jesus is praised for doing just that, for purchasing the people with his own blood.

79 In John s gospel it is the Good Shepherd who lays his life down for his sheep. Here, in Revelation, Jesus is praised for doing just that, for purchasing the people with his own blood. Notice that the redemption Jesus brings applies to every tribe, tongue, people and nation. Through this redemption they all are joined to the priesthood of the people of Israel (Ex 19:6). Isaiah predicts a day when God will restore Israel and will take for himself Levites from the midst of the nations that join Israel in worship.

80 18...the time is coming to gather all nations and tongues. And they shall come and see My glory...20 Then they shall bring all your brethren from all the nations as a grain offering to the Lord, on horses, in chariots, in litters, on mules and on camels, to My holy mountain Jerusalem, says the Lord, just as the sons of Israel bring their grain offering in a clean vessel to the house of the Lord. 21 I will also take some of them for priests and for Levites, says the Lord. (Is. 66:18-21)

81 11 Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, 12 saying with a loud voice (Rev 5:11-12a)

82 11 Then I looked, and I heard the voice of many angels around the throne and the living creatures and the elders; and the number of them was myriads of myriads, and thousands of thousands, 12 saying with a loud voice (Rev 5:11-12a) Increasing numbers join the worship of the Lamb. Now it is not only the four living creatures and the twentyfour elders, but also myriads of myriads and thousands of thousands who join in the liturgy.

83 Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing. (Rev 5:11-12b)

84 Worthy is the Lamb that was slain to receive power and riches and wisdom and might and honor and glory and blessing. (Rev 5:11-12b) This praise sounds very familiar. In Daniel in 7:13-14 the Son of Man came to the Ancient of Days on the clouds of heaven. And to Him was given dominion, glory and a kingdom that all the peoples, nations and men of every language might serve Him. The song of the Lamb perfectly resounds Daniel s Son of Man verses.

85 13 And every created thing which is in heaven and on the earth and under the earth and on the sea, and all things in them, I heard saying, To Him who sits on the throne, and to the Lamb, be blessing and honor and glory and dominion forever and ever. (Rev 5:13) And once again a greater number of worshipers join in. Now it includes all created beings those under the earth and even creatures of the sea.

86 God and the Lamb are worshiped jointly. This is remarkable and similar to the joint worship of the Son of Man and the Lord of Spirits in Enoch.

87 God and the Lamb are worshiped jointly. This is remarkable and similar to the joint worship of the Son of Man and the Lord of Spirits in Enoch. Yea, before the sun and the signs were created, before the stars of the heaven were made, His name was named before the Lord of Spirits and he shall be the light of the Gentiles All who dwell on earth shall fall down and worship before him, and will praise and bless and celebrate with song the Lord of Spirits (1 Enoch 48)

88 And the four living creatures kept saying, Amen. And the elders fell down and worshiped. (Rev 5:14) The four living creatures repeated the word that in the Jewish psyche relates to verifiable truth, absolute agreement - Hebrew א מ ן (amen) or a Greek equivalent ἀμήν (amen) means "true, certain and correct" - a clear affirmation. This word could be one of the best known Hebrew words in the world. And this is how Jesus is described - ὁ Ἀμήν (ho amen) the Amen in Rev 3:14.

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