Knight - Revelation

REVELATION jonathan Knight

Sheffield Academic Press

Contents Preface Abbreviations Introduction

Copyright © 1999 Sheffield Academic Press Published by Sheffield Academic Press Ltd Mansion House 19 Kingfield Road Sheffield Sll 9AS England

Printed on acid-free paper in Great Britain by Bookcraft Ltd Midsomer Norton, Bath

British Ubrary Cataloguing in Publication Data A catalogue record for this book is available from the British Library

ISBN 1-85075-962-6 1-85075-967-7 pbk

Revelation 1 Revelation 2 and 3 Revelation 4 and 5 Revelation 6 Revelation 7 Revelation 8 Revelation 9 Revelation 10 Revelation 11 Revelation 12 Revelation 13 Revelation 14 Revelation 15 Revelation 16 Revelation 17 Revelation 18 Revelation 19 Revelation 20 Revelation 21 Revelation 22 Conclusion Bibliography Index of References Index of Authors

7 8 9

30 41 58

67 71 75 78 82 85 91 95 102 108 111

115 120 125 130 134 139 143 169

171 183

Preface My interest in Revelation was stimulated as an undergraduate when I was introduced to Jewish and Christian apocalyptic literature by Dr (now Professor) Christopher Rowland. Revelation continues to fascinate me because, of all the New Testament literature, this text lends itself most especially to eisegesis and thus potentially to misinterpretation. The continual question remains of what we are to make of this strange and surprising Apocalypse with which the canon of Scripture comes to its conclusion. There is no single answer to this question, but it will be helpful to ask in brief compass what the Apocalypse meant to its original readers and why it was written. These are the questions that led me to write the present volume. Biblical citations in this book are taken from the New Revised Standard Version (Oxford: Oxford University Press, 1989). I cite the non-canonical literature from the two-volumed series edited by ].H. Charlesworth, The Old Testament Pseudepigrapha (London: Darton, Longman & Todd, 1983-85). I dedicate this book to John Sweet and Geoffrey Styler, both of whom helped me very much to understand what little I have of the complex world of the New Testament.

Abbreviations

Introduction

AV GAP

The book of Revelation has inspired a variety of reactions across the centuries. 1 Originally included in the canon because of its supposed authorship by John the Apostle, it has attracted many readers but repelled many others. Revelation's vivid imagery means it has probably suffered from more of a 'caricaturing' than any other New Testament document. It is often supposed to have come from a time of intense persecution in the church. It has been treated in a quite literal way by interpreters who have claimed its eschatology as a literal prediction of the end of human history. Other interpreters have rejected it for just this reason, that its symbolism is so bizarre they have felt tmable to engage with it at all. The literary genre of Revelation, that of the apocalypse, has been in no small measure responsible for this polarized reaction. The general recognition that an apocalypse addresses a crisis situation and invokes a supernatural remedy has either struck or failed to strike a sympathetic chord with later readers. For this reason it is fair to say that no New Testament document-not even those which like James were much undervalued by the Reformers-has provoked such a diverse reaction among its subsequent readership. This book is written in the recognition that scholarship on the book of Revelation, as indeed on apocalyptic literature more generally, has progressed considerably over the last decade and that the time has come for a reading of Revelation which takes these new developments into account. It is now, for instance, questioned whether there was a persecution of the Christians by Domitian towards the end of the first century CE. A book by Thompson asks whether it is appropriate to refer the New Testament Apocalypse to a 'crisis situation' at all. 2 Bauckham has done sterling work on the text's interpretation in a collection of essays and a book on its theology.3 Clearly, the contents and purpose of

JSPSup

jTS NEB NICNT NRSV

NIT SBT WUNT

Authorized Version Guides to the Apocrypha and Pseudepigrapha journal jo1· the Study of the Pseudepigrapha, Supplement Series journal of Theological Studies New English Bible New International Commentary on the New Testament New Revised Standard Version New Testament Theology Studies in Biblical Theology Wissenschaftliche Untersuchungen zum Neuen Testament

1. Besides the literature mentioned in this Introduction, I draw my readers' attention to three works which I have found helpful in the preparation of this volume. These are R.H. Mounce, The Book of Revelation (NICNT; Grand Rapids: Eerdmans, rev. edn, 1998); C.C. Rowland, Revelation (London: Epworth Press, 1993); and A.].P. Garrow, Revelation (London: Routledge, 1997). I am aware that both Rowland and S. Smalley are currently writing commentaries on Revelation but regrettably I have not had the opportunity to consult the work of either scholar. 2. L.L. Thompson, The Book of Revelation: Apocalypse and Empit·e (Oxford: Oxford University Press, 1990). 3. RJ. Bauckham, The Climax of Prophecy: Studies on the Book of Revelation (Edinburgh: T. & T. Clark, 1993); The Theology of the Book of Revelation (NIT; Cambridge: Cambridge University Press, 1993).

Introduction 11

10 Introduction

the Apocalypse will benefit from further review given this continuing research. This is what has led me to offer my own short reading of Revelation. Those who know my work will recognize that I bring my own research interests to this project. My particular interest is in the history of early Christian doctrine. Two areas that fascinate me about the Apocalypse are its eschatology and Christology. It is often supposed that the eschatology of the book of Revelation is substantially different from that of other New Testament literature. The truth is that Revelation has major points of contact with wider Christian eschatology, not least in its hope for the Messiah's earthly reign (ch. 20) and the recreation of heaven and earth (ch. 21). These are important themes for Paul and the other New Testament writers. 4 The origins of Christology have aroused interest in recent years. One contentious question is whether Jewish angelology contributed to the development of beliefs about Jesus. Some scholars think it was merely a peripheral source, but a growing number of studies has shown that it exercised an extensive influence on Christology. The New Testament Apocalypse enshrines what I shall call an 'angelomorphic Christology'. 5 By this I mean that its Christology uses imagery derived from angelology in a way which recognizes that Jesus comes from the human world and that his position in heaven cannot be reduced to that of an angel. The angelological affinities of Revelation's Christology are particularly obvious in 1.12-16 where the author draws on a complex of traditions to depict Christ as a divine being in language that stems from the Jewish theophanic and angelophanic traditions. 6 The eschatology and Christology of the Apocalypse deserve careful 4. See, e.g., Paul in Rom. 8.18·25; and cf. Mt. 19.28 ('at the renewal of all things'). 5. I have borrowed this term from R.N. Longenecker, The Christology of Early jewish Christianity (SBT, 17; London: SCM Press, 1970), pp. 26-32. A recent study of this issue is LT. Stuckenbruck, Angel Veneration and Christology: A Study in Early judaism and in the Chrlstology of the Apocalypse of john (WUNT, 70; Ti.ibingen: Mohr Siebeck, 1995). See also C.H.T. Fletcher-Louis, Luke-Acts: Angels, Christology and Soteriology (WUNT, 94; Ti.ibingen: Mohr Siebeck, 1997). Fletcher-Louis defines the adjective 'angelomorphic' in the following way: 'We propose the use of the term ange1omorphic wherever there are signs that an individual or community possess specifically angelic characteristics or status, though for whom identity cannot be reduced to that of an angel. In this case we understand the word angel to be defined by the constellation of characteristics and motifs which commonly occur across a broad spread of jewish texts from the second Temple and early rabbinic periods' (pp. 14-15). 6. See C. C. Rowland, 'The Vision of the Risen Christ in Rev. i, 13ff.: The Debt of an Early Christology to an Aspect of]ewish Angelology',]T.S 31 (1980), pp. 1-11. Rowland shows that the cmcial feature of Rev. 1 is the way the author depicts the heavenly Christ as a divine being when other apocalypses use the same language to describe an angelophany.

examination to see the extent of their affinities to other literature. These issues will receive special attention in my reading of the text. A word is in order about the style and format this book will adopt. I shall base my reading on the English text of the Apocalypse provided by the New Revised Standard Version (NRSV). I rarely refer to the Greek and, when I do, I do so only in transliterated form. 7 My aim is to offer a reading of the Apocalypse that tries to make sense of the te~t ~d the different sections into which it falls. It is difficult to do thts wtthout considering structural issues. These are by no means as clear cut as might at first sight appear. This observation determines my method of working in this book. I have taken the decision to read the Apocalypse in its entirety before commenting on the structure of the text and on what might be said about its meaning on the basis of a s~ctural rea_ding. Although I recognize that some readers may find thts an unsatisfactory method, I think that Revelation is a difficult book whose contents need careful exposition. I shall therefore explain the meaning of the material, with its intertextuality and complex allusions, before considering bow the material coheres within itself. This is not intended to marginalize a structuralist approach but to make things easy for my reader who may find Revelation an obscure text.

The Literary Genre of Revelation An important preliminary question is the work's literary genre. Genre is a significant topic in New Testament studies. In the case of the Apoca-

lypse there are crucial reasons why readers should consider this matter carefully. The fact that Revelation looks quite different from the other New Testament writings has often led to the assumption that its theology must be different too. This assumption is far from correct. The re~l difference between Revelation and the other New Testament texts ts one of genre and not for the most part of ideas. Revelation is an 'apocalypse'. It is the only New Testament apocalypse. The genre 'apocalypse' features in the Hebrew Bible in the book of Daniel (second century BCE). It was well known in post-biblical Judaism. The genre has a number of distinctive features which I shall consider in a moment. Related to this question is the question of to what extent the choice of genre determines the selection and presentation of material in Revelation. Given that most apocalypses contain warnings of cataclysm and disaster, these are exactly what we should expect to find in Revelation irrespective of its actual 'setting in life'. We do indeed ~d them _there. One should thus beware of extrapolating from the work s selectton of themes, which reflects a literary tradition, to a situation of 'acute crisis' 7. In places in this book, I cite the Qumran scrolls. 1 have used the translation of G. vermes, The Complete Dead Sea Scrolls in English (London: Allen Lane, The Penguin Press, 1997).

12 Introduction

that is judged to lie behind it. There may be no direct connection between the imagery of an apocalypse and the situation that it addresses. Interpreters must not assume that crisis language reflects a crisis situation in the absence of convincing evidence for that crisis. The nature of the genre 'apocalypse' is much discussed in scholarly literature. A research project, edited by].]. Collins in 1979, proposed the following definition. An apocalypse is 'a genre of revelatory literature with a narrative framework, in which a revelation is mediated by an otherworldly being to a human recipient, disclosing a transcendent reality which is both temporal, insofar as it envisages eschatological salvation, and spatial, insofar as it involves another, supernatural world'. 8 Collins and his team support this definition from a comprehensive review of all the Jewish, Christian, Gnostic, Classical and Persian apocalypses. It lets them construct a paradigm that notes the different modes of revelation in the extant apocalypses and the variety of subjects that features in them. This subject matter includes eschatology, especially eschatological upheaval and the question of punishment or salvation, but also other topics such as cosmogony, angelology, historical review and theodicy. The merit of the Collins study is that it assembles all the apocalypses of late antiquity, whether or not they form individual texts, under a single banner and constructs a morphology on the basis of tllis evidence. The Collins team show that the following features are essential to the genre. In the first place, an apocalypse purports to be a revelation or disclosure of esoteric information. In this sense it reveals information not otherwise accessible to the human intellect. The nature of the revealed material varies across the literature, but the conviction of presenting revelation is a constant theme of the apocalypses. It is of course a different question, and a much less certain one, of how far the contents of an apocalypse actually derive from revelatory experience. Clearly, the author's own imagination and creative ability have played a major part in the compilation of many if not most texts (not least in the case of Revelation). This point must not be neglected in any reading of the apocalypses. But the claim to present revealed material is an essential feature of the genre once this uncertainty is acknowledged. The revealed material is set, secondly, in the context of an encounter with a supernatural mediator. The manner of revelation again varies across the apocalypses. Some texts locate the seer on earth where he is 8. 'Apocalypse: Morphology of a Genre', Semeia 14 ( 1979), p. 9. Collins reviews this definition in his later article, 'Genre, Ideology and Social Movements in Jewish Apocalypticism', in J.]. Collins and J.H. Charlesworth (eds.), Mysteries and Revelations: Apocalyptic Studies since the Uppsala Colloquium GSPSup, 9; Sheffield: Sheffield Academic Press, 1991), pp. 11-32. He proposes some minor modifications but without revoking the overall thesis. The revelatory element in the apocalypses is explored also by C.C. Rowland, The Open Heaven (London: SPCK, 1982), pp. 70-72.

Introduction 13

greeted by an angel. Others describe an other-worldly journey in which the mediator acts as guide. Revelation interestingly does both. 9 The mediator's activity is an integral part of the claim that heavenly mysteries are disclosed in the apocalypse. His appearance reinforces the assertion that the contents are learned through revelation and not through human reason or enquiry. Thirdly, an apocalypse gives its revelation a narrative framework: ~e seer reports what he hears and sees. No apocalypse outside Gnost1c1sm contains an unbroken monologue by the heavenly mediator. The narrative often draws attention to the revealed nature of the material by describing the exceptional circumstances under w hich it was received. very often it describes the seer's helpless response to the revelation-in a trance a dream or some other mode of reception. Such perception of the sup~rnatural has an extensive background in Hebrew prophetic literature. The book of Daniel set a precedent for later apocalypses when it describes the seer's helpless response to the communication of revelation (e.g. 8.18; 10.7-8). The notion that the seer is the passive recipient of revelation perpetuates the belief that his is no ordinary experience. The origin of this response lies deep in human psychology, as Otto has shown. 10 Concerning the contents of an apocalypse, the Collins team note th~ following features. An apocalypse includes protology, theogony, ~n­ mordial events, historical review, eschatological crisis, eschatolog1cal judgment and eschatological salvation (e.g. resurrection, afterlife). Their analysis places a heavy emphasis on the eschatological content of the apocalypses. They show that the ' temporal axis' extends from protology to eschatology and that the dominant interest of the authors falls on th~ hope for supernatural intervention through which they expect a deCisive change to be secured for those judged worthy to receive it. This explanation of the place of eschatology in the apocalypses (and in the broader apocalyptic mentality) has not gone unquestioned in research. Beside the Collins analysis must be set the work of Stone who draws attention to what he calls the 'lists of revealed things in apocalyptic literature'. 11 These lists detail the various items that catch the apocalyptist's interest. They indicate that any explanation of the apocalyptic interest in Judaism must be broader than eschatology alone. A

9. See 1.12-16; 4.1 ; 10.1. In the first of these references the mediator is Christ and not an angel. 10. In his book, The Idea of the Holy: An Inquity into the Non-Rational Factor in the fdea of the Divine a nd its Relation to the Rational (ET; repr.; Oxford: Oxford University Press, 1981) . 11. M.E. Stone, 'Lists of Revealed Things in the Apocalyptic Literature', in F.M. Cross, w.E. Lemke and P.O. Miller (eds.), Magnalia Dei: The Mighty Acts of God (Garden City, NY: Do ubleday, 1976), pp. 414-52.

Introduction 15

14 Introduction

typical list of revealed material is found in 2 Baruch, itself a very typical apocalypse: For he showed him [Moses] many warnings together with the ways of the Law and the end of time, as also to you; and then further, also the likeness of Zion with its measurements which was to be made after the likeness of the present sanctuary. But he also showed him, at that time, the measures of tire, the depths of the abyss, the weight of the winds, the number of the raindrops, the suppression of wrath, the abundance of long-suffering, the truth of judgment, the root of wisdom, the richness of understanding, the fountain of knowledge, the height of the air, the greatness of Paradise, the end of the periods, the beginning of the day of judgment, the number of offerings, the worlds which have not yet come, the mouth of hell, the standing place of vengeance, the place of faith, the region of hope, the picture of the coming punishment, the multitude of the angels which cannot be counted, the powers of the flame, the splendor of lightnings, the voice of the thunders, the orders of the archangels, the treasuries of light, the changes of the times, and the inquiries into the Law (2 Bar. 59.4-11). 12

This material, from the late first century CE, shows that the apocalyptic writers' interest ranged very widely. Many of the items in this list have an eschatological reference. But with items such as 'the weight of the winds, the number of the raindrops', this is not so obvious, even when it is acknowledged that eschatology supplies the context in which they are discussed. The precise function of these lists in the apocalypses remains uncertain. They quite conceivably legitimate the investigation of these areas for the Jewish intellect and imagination. It is certain that we must take account of this broader material in commenting on the apocalypse genre. Non-eschatological material is in fact more obvious in the non-biblical apocalypses, for both Daniel and Revelation are heavily dominated by eschatology. The revealed material in the apocalypses almost invariably has a soteriological purpose. It is included to help readers make necessary changes in their situation as the author's perspective is in1parted to them. On the spatial axis, the apocalypse discloses a heavenly view of reality that enables readers to alter their perspective through the disclosure of what is by definition an authoritative understanding. We can see this in Revelation where the shifting imagery encourages the readers to believe that discipleship to Jesus means the rejection of all forms of accommodation with Asian urban life. Readers are called to be unambiguous about their Christian profession in the midst of a pagan culture and to consider how their religion translates into their attitude towards their social environment. To this ethical appeal are linked John's constant warnings of judgment. These predict the loss of eschatological benefits for those who fail to do what he requires. Judgment is the converse of salvation in the 12. Translation by A.F.J. Klijn from The Old Testament Pseudepigmpba, 1 (London: Darton, Longman & Todd, 1983), edited by ].H. Charlesworth.

apocalypses. The literature generally adopts a dualistic outlook. It offers eschatological salvation and judgment as the only options that will be revealed in the future.

Revelation as an Apocalypse Revelation clearly belongs to the apocalypse genre. It has a narrative setting (ch. 1) and embodies the claim to present revealed information (see 1.1 0-11). Its subject matter is the secrets of the heavenly world. These permit an authoritative view of the readers' situation. Altho~gh there is no doubt that Revelation is an apocalypse, we must mentiOn some areas where this (Christian) text is different from the Jewish apocalypses. . Chapters 2 and 3 include a series of letters sent by the heavenly Chnst to seven representative churches in Asia Minor. This material shows that Revelation also embodies the form of the letter. John thirdly calls his work 'prophecy' (1.3). 'Prophecy' was a familiar entity in early Christianity, formally distinct from apocalyptic and practised by a number of figures. 13 'John' the author of Revelation was evidently a ~ell-know_n Christian prophet. A particular feature of his prophetic consciOusness IS his use both deliberate and unconscious, of Hebrew Bible passages that supply,the raw material for the rebirth of imagery that takes place in his text. 1