REVELATION IN JEWISH CONTEXT

Transcription

1 REVELATION IN JEWISH CONTEXT

2 Jezebel and the Faith of Sardis

3 IN THIS LECTURE: 1. Revelation: Basic Facts

4 IN THIS LECTURE: 1. Revelation: Basic Facts 2. Thyatira s Jezebel

5 IN THIS LECTURE: 1. Revelation: Basic Facts 2. Thyatira s Jezebel 3. Letter to Sardis

6 Revelation: Basic Facts

7 1. Revelation is a traditional Jewish Apocalypse. Like other books of the same genre it inspires insiders using symbols, heavenly visions. It speaks in codes that only the informed audience would have understood. 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

8 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

9 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 the 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).

10 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)

11 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)

12 6. Revelation is also about future. In Jewish thinking time is cyclical and prophetic fulfillments 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)

13 Thyatira s Jezebel

14 18 And to the angel of the church in Thyatira write: The Son of God, who has eyes like a flame of fire, and His feet are like burnished bronze, says this: 19 I know your deeds, and your love and faith and service and perseverance, and that your deeds of late are greater than at first. (Rev 2:18-19)

15 20 But I have this against you, that you tolerate the woman Jezebel, who calls herself a prophetess, and she teaches and leads My bond-servants astray so that they commit acts of immorality and eat things sacrificed to idols. (Rev 2:20)

16 The followers of the Jewish Messiah in Thyatira were in a very interesting place. Jesus told them that he knew their works. God s intimate knowledge of the people could have turned into a dreadful preamble of a merciless charge; instead, this knowledge justified Jesus praise.

17 The followers of the Jewish Messiah in Thyatira were in a very interesting place. Jesus told them that he knew their works. God s intimate knowledge of the people could have turned into a dreadful preamble of a merciless charge; instead, this knowledge justified Jesus praise. The list of their works is fairly long and specific. Jesus took notice of the love, faith, service, and endurance in their congregational life under very difficult circumstances.

18 Messiah praised them for increasing the level of their commitment to righteousness. Suddenly in verse 20, this praise turns into words of stern warning. The image of Jezebel is evoked and it is not easy to untangle the chain of idiomatic logic.

19 Messiah praised them for increasing the level of their commitment to righteousness. Suddenly in verse 20, this praise turns into words of stern warning. The image of Jezebel is evoked and it is not easy to untangle the chain of idiomatic logic. For Israelites, Jezebel was a code word for the events associated with her and her husband Ahab. After the split of the Israelite Kingdom into South (Judah) and North (Israel) Ahab the son of Omri did evil in the sight of the Lord more than all who were before him (1 Kings 16:30).

20 Ahab had the reputation of being the most wicked king who ever reigned in Israel. Because of his deep distrust in the God of Israel, he married a daughter of a Sidonian king to gain political advantage in the region. Her name was Jezebel, which in Hebrew ironically means something like he will trash (1 Kings 16:31). Ahab s ambition for power was coupled with an extreme weakness in the face of the manipulative strategies of his pagan wife.

21 Though Jezebel appears in a variety of stories, one of her greatest fiats of wickedness was the introduction of Baal and Ashtoreth worship in Northern Israel. Jezebel accomplished this through religious education and temple construction under the watch of Ahab. During Ahab s reign, all the faithful prophets in Israel went into hiding.

22 Elijah was the only prophet who had the courage to oppose Ahab and Jezebel publicly, despite the threat to his life. The Lord took care of Elijah and God s people, but he judged both Ahab and Jezebel with violent and dishonorable deaths (1 Kings 22:34; 2 Kings 9:33).

23 Elijah was the only prophet who had the courage to oppose Ahab and Jezebel publicly, despite the threat to his life. The Lord took care of Elijah and God s people, but he judged both Ahab and Jezebel with violent and dishonorable deaths (1 Kings 22:34; 2 Kings 9:33). It is impossible to know exactly what is or who are the objects of this warning. The identity of Jezebel who practiced wickedness without opposition in the congregation of Thyatira is uncertain. Most likely she is not a person, but a symbol of particular sins.

24 She appears in the same context as Nicolaitans, so it seems they are related. She is accused of deceiving people into sexual immorality and forbidden food consumption by her teaching. This, without a doubt, matches the nature of the warnings issued to other assemblies in Revelation. It seems they all share similar struggles.

25 She appears in the same context as Nicolaitans, so it seems they are related. She is accused of deceiving people into sexual immorality and forbidden food consumption by her teaching. This, without a doubt, matches the nature of the warnings issued to other assemblies in Revelation. It seems they all share similar struggles. Incidentally those very behaviors: sexual immorality, worship of idols and eating of improperly slaughtered meat (with blood in it) come up in the book of Acts. These very things were specifically forbidden to non- Jews who trusted in Christ by the ruling of the Jerusalem meeting (Acts 15:28-29).

26 Woman Holding a Mirror - Greek art c. 430 BCE 21 I gave her time to repent, and she does not want to repent of her immorality. 22 Behold, I will throw her on a bed of sickness, and those who commit adultery with her into great tribulation, unless they repent of her deeds. (Rev 2:21-22) It is doubtful that we have here a case of a simply promiscuous woman.

27 The idea of sexual promiscuity and infidelity is symbolic of idol worship in the writings of Israel s prophets. We see this clearly in Hosea 1 when immediately after the calling of Hosea, the God of Israel orders him to take a symbolic prophetic action. Go, take to yourself a wife of harlotry and have children of harlotry; for the land commits flagrant harlotry, forsaking the Lord. (Hosea 1:2)

28 The harlotry of Hosea s wife symbolized Israelite idol worship practices, and unfaithfulness to the LORD at the time of Hosea s ministry. Just like Jezebel of old, in Revelation this enticer to sin was given time to repent. (vs. 21) Just like Jezebel, whatever she stands for here (vs.22) will end with a violent demise.

29 The harlotry of Hosea s wife symbolized Israelite idol worship practices, and unfaithfulness to the LORD at the time of Hosea s ministry. Just like Jezebel of old, in Revelation this enticer to sin was given time to repent. (vs. 21) Just like Jezebel, whatever she stands for here (vs.22) will end with a violent demise. 23 And I will kill her children with pestilence, and all the churches will know that I am He who searches the minds and hearts; and I will give to each one of you according to your deeds. (Rev 2:23)

30 Jesus threatened to judge not only this Jezebel figure, but all those who followed her. As in prior context it is most likely that this is related to the honoring of Greco-Roman gods alongside the worship of Israel s God in Christ.

31 Jesus threatened to judge not only this Jezebel figure, but all those who followed her. As in prior context it is most likely that this is related to the honoring of Greco-Roman gods alongside the worship of Israel s God in Christ. All who promoted this kind of blended worship would be judged swiftly and publicly. Everyone would receive what they deserved; both those who did well and those who followed evil.

32 24 But I say to you, the rest who are in Thyatira, who do not hold this teaching, who have not known the deep things of Satan, as they call them - I place no other burden on you. 25 Nevertheless what you have, hold fast until I come. (Rev 2:24-25)

33 The deep secrets of Satan taught by Jezebel in Thyatira and the teachings of the Nicolaitans (remember the let-us-eat people) in Pergamum and in Ephesus (Rev. 2:6, 15) are probably connected and in fact could be the same.

34 The deep secrets of Satan taught by Jezebel in Thyatira and the teachings of the Nicolaitans (remember the let-us-eat people) in Pergamum and in Ephesus (Rev. 2:6, 15) are probably connected and in fact could be the same. These names are literary, idiomatic ways to refer indirectly to the followers of Jewish Christ who were refusing to commit to the Lord fully within the context of a pagan godcongested universe. The recipients of the letters would have no trouble understanding these references.

35 26 He who overcomes, and he who keeps My deeds until the end, TO HIM I WILL GIVE AUTHORITY OVER THE NATIONS; 27 AND HE SHALL RULE THEM WITH A ROD OF IRON, AS THE VESSELS OF THE POTTER ARE BROKEN TO PIECES, as I also have received authority from My Father; (Rev 2:26-27)

36 The verse quoted above come from Psalm 2:9. It applies first and foremost to Jesus Himself. To the one who overcomes, Jesus promises the authority of Israel s king over the nations as it was already promised in the Scriptures. Christ will share his crown rights with those who will keep his commandments (works) and persevere.

37 28 and I will give him the morning star. 29 He who has an ear, let him hear what the Spirit says to the churches. (Rev 2:26-27)

38 28 and I will give him the morning star. 29 He who has an ear, let him hear what the Spirit says to the churches. (Rev 2:26-27) Jesus also promises to give those who persevere πρωϊνός (proinos) the morning star. What does that mean? This certainly is an idiom of some sort.

39 How glorious was he when he looked forth from the Tent, and when he came out from the sanctuary! Like a morningstar (ἀστὴρ ἑωθινὸς) from between the clouds, and like the full moon on the feast-days; like the sun shining upon the Temple of the Most High (Sirach 50:5-7)

40 How glorious was he when he looked forth from the Tent, and when he came out from the sanctuary! Like a morningstar (ἀστὴρ ἑωθινὸς) from between the clouds, and like the full moon on the feast-days; like the sun shining upon the Temple of the Most High (Sirach 50:5-7) This quote describes a priest. Even though the second Greek word for star ἑωθινὸς (eonios) is not exactly the same as in Rev. 2:28 these words for star are fully synonymous. Both words describe a glorious appearance.

41 The concept of the morning star is about glory. To receive it or to be given the morning star should be understood as a promise of the glorious future, an affirmation of some great good yet to come. Jesus is promising to grant the gift of the morning star to the one who overcomes.

42 The concept of the morning star is about glory. To receive it or to be given the morning star should be understood as a promise of the glorious future, an affirmation of some great good yet to come. Jesus is promising to grant the gift of the morning star to the one who overcomes. In Rev. 22:16, Jesus states that He himself is the bright morning star. Jesus promises to give a glorious future to anyone with the faithfulness and perseverance of the overcomer.

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44 Dead Faith of Sardis

45 To the angel of the church in Sardis write (Rev 3:1) Sardis was located about 17 kms (10 miles) south of the city of Thyatira. The city was positioned at the crossroads of some of the most important roads in Asia. It lay at the foothills of Mount Tmolus in the Hermus River valley, a natural corridor that connects the Aegean and Anatolia.

46 The city's wealth and prosperity could be attributed to its location. It was ideal for trade and commerce, and it had an abundant source of water with mineral resources. Because of its location, Sardis was a center, not only for the traffic of goods between Mesopotamia and the Greek Ionian settlements, but was also a nexus of ideas. According to Herodotus, coins as we know them today were first minted in this great city.

47 Sometime during the 3 rd century BCE, a number of Jews moved to Sardis because of King Antiochus III ( BCE) who encouraged and supported cooperation with the Jewish community. Josephus Flavius, named a Roman proconsul at the end of the 1st century BCE, upheld the rights of Sardis Jews to practice their way of life. Photo: Ruins of 3 rd century CE Sardis Synagogue.

48 Josephus writes about donations to the Temple in Jerusalem, which was a real privilege extended to the Jewish community (Josephus, Ant. 16.6, 6).

49 Josephus writes about donations to the Temple in Jerusalem, which was a real privilege extended to the Jewish community (Josephus, Ant. 16.6, 6). Roman historian Tacitus reports that an earthquake nearly destroyed the city in 17 CE: That same year twelve famous cities of Asia fell by an earthquake in the night, so that the destruction was all the more unforeseen and fearful The calamity fell most fatally on the inhabitants of Sardis, and it attracted to them the largest share of sympathy. (Tacitus, 2.47)

50 Sardis was known as a powerful, well-protected and impregnable city. Revelation s letter connects to the history and character of the cities addressed. Today, we do not necessarily look at the cities in which people live as connected to the individuals who live in them. In the minds of the ancients, this was not the case.

51 Photo: Ruins of Artemis Temple in Sardis The assemblies of Revelation were intricately connected to their cities reflecting historical traits and resembling some of their chief characteristics. Cities of the ancients were not like today s cities. They were really religious institutions that needed to be thoroughly redeemed by redirecting their worship toward the God of Israel through Messiah, instead of toward the pagan Roman deities.

52 1. He who has the seven Spirits of God and the seven stars, says this: I know your deeds, that you have a name that you are alive, but you are dead. 2 Wake up, and strengthen the things that remain, which were about to die; for I have not found your deeds completed in the sight of My God. 3 So remember what you have received and heard; and keep it, and repent. Therefore if you do not wake up, I will come like a thief, and you will not know at what hour I will come to you. (Rev 3:1-3)

53 Jesus levels one of his harshest criticisms against this congregation in the great city of Sardis. He is well aware of their deeds (most-likely their financial generosity towards others), but announces that their good reputation (presumably among other congregations of Jesus-followers) was nothing more than a smoke screen that did not impress God.

54 Jesus levels one of his harshest criticisms against this congregation in the great city of Sardis. He is well aware of their deeds (most-likely their financial generosity towards others), but announces that their good reputation (presumably among other congregations of Jesus-followers) was nothing more than a smoke screen that did not impress God. Their spiritually strong, impregnable reputation did not at all correspond to the inner reality that Christ the Heavenly Priest was able to see through the clutter of their so-called accomplishments.

55 The Revelation continues to portray Jesus as the High Priest who examines the offerings people brought looking to see if they were perfect and acceptable for worship. If not, the offerings needed to be discarded. He rejected the offering of Sardis deeming it unacceptable.

56 The Revelation continues to portray Jesus as the High Priest who examines the offerings people brought looking to see if they were perfect and acceptable for worship. If not, the offerings needed to be discarded. He rejected the offering of Sardis deeming it unacceptable. We do not know what particular deeds come up in this passage. Given their wealth, we can suppose they took part in generous relief to the poor.

57 We do not know what particular deeds are referred to in this passage. But no doubt, given their wealth, they took part in generous relief to the poor. They may have been behind much of the funding that the first century followers of Jesus distributed to those in need.

58 We do not know what particular deeds are referred to in this passage. But no doubt, given their wealth, they took part in generous relief to the poor. They may have been behind much of the funding that the first century followers of Jesus distributed to those in need. The main issue that Jesus had with all of the congregations in Revelation is that that some among them continued to honor Roman gods and effectively pollute the offering they were seeking to present to the God of Israel through Jesus with this pagan affiliation.

59 The call for them is to wake up, to remember, to hear and obey that which was received and was issued by Jesus, the High Priest of the Heavenly Temple.

60 The call for them is to wake up, to remember, to hear and obey that which was received and was issued by Jesus, the High Priest of the Heavenly Temple. This seems to be almost reminiscent of a sudden earthquake or of the surprise conquests of the city of Sardis. Jesus warned them of impending judgment on the one hand, and on the other, the hope of a turning around. The centrality of the exclusive Oneness of God in worship is paramount in this context.

61 If the biggest issue and struggle for all other assemblies in Revelation had to do with honoring Roman deities in one way or another, it would be logical to see that the things Jesus tells the believers in Sardis also have to do with similar challenges that deal with purity of their worship and devotion.

62 If the biggest issue and struggle for all other assemblies in Revelation had to do with honoring Roman deities in one way or another, it would be logical to see that the things Jesus tells the believers in Sardis also have to do with similar challenges that deal with purity of their worship and devotion. Israel s God alone must be worshipped. For his worshippers, there can be no other gods.

63 Hear, O Israel! The LORD is our God, the LORD is one! (Deut. 6:4 NASB)

64 4 But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white, for they are worthy. (Rev 3:4)

65 4 But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white, for they are worthy. (Rev 3:4) Revelation is positively preoccupied with the central idea of Israelite purity.

66 4 But you have a few people in Sardis who have not soiled their garments; and they will walk with Me in white, for they are worthy. (Rev 3:4) Revelation is positively preoccupied with the central idea of Israelite purity. For the first-century Israelite document this is hardly an unexpected interest.

67 It should not be surprising to modern readers that the book has a high concern with ritual purity. This matter is important to Israelite society as a whole and white robes communicate this concern.

68 It should not be surprising to modern readers that the book has a high concern with ritual purity. This matter is important to Israelite society as a whole and white robes communicate this concern. Those who have departed from the shadow of this age have received glorious garments from the Lord. Take again your full number, O Zion, and conclude the list of your people who are clothed in white, who have fulfilled the Torah of the Lord. (4 Ezra 2:39-41)

69 In both the Israelite and Greco- Roman psyche there was an association between the color white and purity. White clothes make it very easy to see stains and are hard to keep clean.

70 In both the Israelite and Greco- Roman psyche there was an association between the color white and purity. White clothes make it very easy to see stains and are hard to keep clean. This determines whether one has somehow been stained or polluted. The believers in Sardis, as far as Jesus saw it, were dressed in white and yet most had stained clothing that rendered them unfit. They could not walk where Jesus did (Rev. 3:2b).

71 Remember that Jesus walked in the midst of the heavenly Menorah the seven-branched candle stick located in the heavenly Tabernacle. To walk before God where Jesus walks, to serve Him in rightful purity, required unstained white clothing. Only a few of them managed to live and work in Sardis and remain true before the Father.

72 While I was watching, thrones were set up, and the Ancient of Days took his seat. His attire was white like snow; the hair of his head was like lamb s wool. His throne was ablaze with fire and its wheels were all aflame. A river of fire was streaming forth and proceeding from his presence. Many thousands were ministering to him; many tens of thousands stood ready to serve him. The court convened and the books were opened. (Dan. 7:9-10)

73 This idea, that somewhere in heaven there exists a permanent registration of people s names and their deeds, is well attested throughout both the Hebrew Bible and the New Testament.

74 Jesus, in instructing his disciples about their priorities, said: do not rejoice that the spirits submit to you, but rejoice that your names stand written in heaven (Luke 10:20). The address to the assembly in Sardis, as in the case with all the other congregations, ends with the fitting exhortation that the one who hears this message must obey it.

75 5 He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels. 6 He who has an ear, let him hear what the Spirit says to the churches. (Rev 3:5-6)

76 5 He who overcomes will thus be clothed in white garments; and I will not erase his name from the book of life, and I will confess his name before My Father and before His angels. 6 He who has an ear, let him hear what the Spirit says to the churches. (Rev 3:5-6) The reward of white garments is promised to those who overcome, who avoid the worship of pagan gods and who remain loyal to Israel s God alone.

77 Given the socio-religious pressures of Roman society it is very difficult for Christfollowers to remain pure. This was a big step for non-jews who were now a part of a Jewish coalition and had not previously joined the Jews through proselyte conversion.

78 Given the socio-religious pressures of Roman society it is very difficult for Christfollowers to remain pure. This was a big step for non-jews who were now a part of a Jewish coalition and had not previously joined the Jews through proselyte conversion. Because of this victory Jesus declared that the names of those who do overcome would remain in the Book of Life in perpetuity.

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