September 24: Revelation 5:9-10

Revelation 5:1-14 (continued)

The vision of the Lamb in chapter 5 climaxes with the song in verses 9ff, just as the throne-vision of chapter 4 concludes with a similar song—the parallelism between the two halves of the chap. 4-5 vision were discussed in the previous daily note. The song begins in vv. 9-10, sung by the four Living Beings and twenty-four Elders, before being taken up by the heavenly multitudes in vv. 11-13.

Rev 5:9-10

“and they sang a new song, saying, ‘a&cio$ are you to take the paper-roll and to open up its seals, (in) that [i.e. because] you went to the market-place [i.e. bought] for God in [i.e. with] your blood, (purchasing) out of every offshoot [i.e. tribe] and tongue [i.e. language] and people and nation, and you made them a kingdom and sacred officials [i.e. priests] for our God, and they will rule as king(s) upon the earth’.”

It is worth noting again the opening word of the song, which begins as in 4:11, to be repeated here in 5:11. The adjective a&cio$ is rather difficult to translate literally in English. Fundamentally, the underlying idea is of bringing something into balance (i.e. being weighed/measured on the scales), as, literally, “bringing [vb. a&gw] up” the beam of the scale. The adjective itself signifies something which is thus of an equal, or proper, weight. As an honorific, especially when used in a religious context (in reference to God, etc), it indicates that someone is deserving of honor and praise, etc, and so should be given the appropriate reverence and respect. It is typically translated in such instances as “worthy”. However, in this case, the parallelism between chapters 4 and 5 connotes a deeper theological meaning—that the Lamb (i.e. the exalted Jesus) is of the same “weight” (Heb. db)K*) as God, and, in his divine position/status, shares with God the Father the ruling authority, etc (including effective ownership of the seal on the scroll). It is possible that this is what is signified by the characterization of the song as “new” (kaino/$). A song of praise and worship to God is obvious and natural for any religious person; it is the extension of this song to the Lamb (Jesus) which is new. On the motif of a “new song”, cf. Psalm 40:3; 96:1; Isa 42:10).

The emphasis on the blood of the Lamb helps to clarify the sacrificial image. In the previous note, on verse 6, I outlined three sacrificial motifs with which Jesus’ death is associated in the New Testament: (1) the Passover Lamb, (2) the offering for sin/guilt, and (3) the sacrifice at the establishment of the Covenant. The Last supper scene, before Jesus’ impending death, blends together all three of these:

    • The context of the Passover meal (Mark 14:1, 12ff, 22ff par); in John’s account, Jesus is put to death on the day of Passover eve, identifying him more precisely with the Lamb that is slain (13:1; 18:28; 19:14).
    • The establishment of the (new) Covenant—the wine-cup is identified specifically as “the blood of the [new] covenant” (Mark 14:24 par)
    • A sacrifice for sin (Matt 26:28; cf. also John 1:29)

While the Lamb’s blood features prominently in the Passover narrative (Exod 12:7, 13), symbolizing God’s deliverance of his people and their protection (from death), here there is a more precise connection with the Covenant scene in Exodus 24. The blood thrown upon the people (v. 8), identifies that they are bound to God by the agreement (covenant) that has been established. The blood marks them as His people and consecrates them as “a holy nation” and “a kingdom of priests” (Exod 19:6). This is exactly the tradition which is being referenced here, and it is also the primarily meaning of the Last Supper symbolism—”this is my blood of the covenant th(at is) poured out over many“. Only here in Revelation, the “many” (polloi/) have been expanded and given a universal scope: “out of every tribe/race and tongue and people and nation”. According to the tradition of the (old) Covenant, Israel was purchased by God, from among all the other peoples/nations on earth, to be his own chosen people (Exod 15:16, etc). Now, the new people of God (believers in Jesus), have been similarly purchased, but as individuals taken from every conceivable ethnic and racial background. In order to preserve the etymology and concrete sense of the verb a)gora/zw, I have given it an excessively literal translation above. It signifies a person going to the market-place (a)gora/) and purchasing something. In this case, the “market-place” is the entire inhabited world—all peoples and nations, etc.

As mentioned above, verse 10 draws upon the ancient covenant tradition, and especially, the language in Exodus 19:6. The same wording and imagery is used in 1 Peter 1:5, 9—believers in Christ are the true people of God, fulfilling the very characteristics previously applied to Israel under the (old) Covenant. We are a “holy nation” and a “royal priesthood” (“kingdom of priests”). This is stated succinctly here in v. 10a, as it was earlier in 1:6. However, special attention must be given to the concluding statement in v. 10b:

“and they will rule as king(s) upon the earth”

First, one should note the variant readings involving the verb basileu/w (“rule/reign as king”). The textual evidence is divided between the present tense (basileu/ousin, “they rule as king[s]”), and the future tense (basileu/sousin, “they will rule as king[s]”)—the difference being a single letter (s). It is an important distinction, since it effects how one should interpret the nature and character of the believers’ reign. The present tense (supported by A 046 1006 1611 and other minuscules and versions), indicating that believers currently rule as kings on earth, would suggest a symbolic, or spiritual reign. By contrast, the future tense (read by a P 1 94 1854 2053 2344 and many other MSS and versions) most likely would be understood in an eschatological sense—in the Age to Come, believers will rule (with Christ). Moreover, the specific phrase “will rule upon the earth” would seem to indicate a concrete manifestation of the Kingdom of God (and Christ) on earth at the end of the current Age. For some commentators, this is readily identified with a (literal) Millennial Kingdom, in light of 20:1-6. Verse 6, in particular, is emphasized, though it should be noted that it applies specifically to those who were put to death for their faith in Jesus—following the resurrection, “they will be sacred officials [i.e. priests] of God and of the Anointed (One), and they will rule as king with him (for) a thousand years”. By contrast, 5:10 indicates that all believers will function as priests and kings. This will be discussed further when we come to 20:1-6; the question of the precise eschatological expectation, in terms of God’s Kingdom being established on earth, will also be addressed at several points as we continue through the book.

In the next daily note, we will look at the concluding song in verses 11-13.

September 23: Revelation 5:1-8

Revelation 5:1-14

Revelation 5:1 begins the second half of the vision in chapters 4-5. If chap. 4 was devoted to a vision of God (the Father) on His throne, chap. 5 is a vision of Jesus at the right hand of the Father—that is, sharing the ruling place with God. The parallelism between these two halves is unquestionable, and reflects a central theme of the book, theological and christological, which was already introduced in the opening words, and the first vision, in chapter 1. The key points in parallel are:

    • The central presence of the Throne, representing the seat of ruling-power in heaven. The Lamb has a place near and/or on the Throne.
    • Both God and Lamb are surrounded by the “seven Spirits” and have authority/control over them.
    • The Living Beings and Elders likewise surround both figures and give homage/praise to them, in a similar fashion.
    • The Song of praise that is sung to each uses similar language and form, beginning with the word a&cio$, usually translated “worthy”—i.e. “Worthy are you…”
Rev 5:1-4

The chapter begins with a narrowing of focus for the vision, closing in on the image of the throne:

“And I saw upon the giving [i.e. right] (hand) of the (One) sitting upon the ruling-seat, a paper-roll [i.e. scroll] having been written (on the) inside and on the back, (and) having been sealed down with seven seals.” (verse 1)

Here we have the central motif of the “right hand” of God. The adjective decio/$ literally means “giving”, referring to the right hand as the auspicious (or giving hand)—i.e. the hand or side from which blessing comes, where symbols of power and authority are focused, etc. A fundamental element in the early Christian view of Jesus, and the Gospel proclamation (kerygma), was that, following his death and resurrection, Jesus was exalted to a position at the “right hand” of God in heaven—cf. Acts 2:33-34; 5:31; 7:55-56; Rom 8:34; Col 3:1; Eph 1:20; Heb 1:3, 13; 8:1; 10:12; 12:2; 1 Pet 3:22. In terms of Jesus as the Anointed One (Messiah) and Son of God, this motif was largely drawn from Psalm 110:1, and its application goes back to Jesus’ own words (Mark 12:36; 14:62 pars). The viewpoint here of the right hand of the throne of God prepares the reader for the appearance of the exalted Jesus.

Another important detail in this verse is the seal or stamp (sfragi/$) on the scroll. Typically, a papyrus or parchment scroll (bi/blo$, here the diminutive bibli/on) would be tied up with a string, upon which a clay or wax (or lead) seal was applied, and then stamped down (vb. katasfragi/zw) with an engraved image (from a signet ring, etc) to indicate ownership. God, as the Ruler, is the one who has stamped down his signet onto the seal, indicating his ownership. No one could tamper with (i.e. break) this seal; only the owner (God himself) has the authority to open the scroll, or someone who possessed the same authority (from God). The divine character of this seal is further emphasized by the plural (“seals”) and use of the number seven. This is the point of the solemn declaration which follows in verse 2:

“And I saw a strong Messenger proclaiming in [i.e. with] a great voice, ‘Who is a&cio$ to open up the paper-roll and to loose(n) its seals?'”

This is the same adjective (a&cio$) applied to God in 4:11, and which will similarly be applied to the Lamb in verse 9. I have temporarily left it untranslated (cf. further in the next note), but will mention here the fundamental meaning of something which is brought into balance (i.e. being of equal/appropriate weight). The significance of this is brought out vividly in verse 3:

“And no one—(not) in heaven, and not upon the earth, and not down under the earth—was able [i.e. had power] to open up the paper-roll and to look at it.”

The implication, of course, is that no one in all of creation possessed the personal authority of (or from) God in order to be able, rightly, to break the seal. The verb du/namai literally means “be (en)powered, have power”, but is often better rendered in English as “be able (i.e. to do something)”. The emphasis is not on a test of strength or power as such, but on a person’s authority (i.e. ability) to do something. This scene becomes personalized when the visionary (seer) gives his own reaction:

“And I wept (very) much (at this), that no one was found a&cio$ to open up the paper-roll and (so) not to (be able to) look at it.” (v. 4)

The importance of looking (vb. ble/pw) at the contents of the scroll is emphasized repeatedly, though it is not immediately clear why this would be so. On the one hand, it can be regarded as a literary/narrative device, building suspense—the reader is waiting and eager to find out what is written on this scroll (v. 1). At the same time, the ability to look at its contents implies someone with the authority to open the scroll and read it, which, again, anticipates the appearance of the Lamb (Jesus), building narrative suspense. The person allowed to open a sealed scroll would be: (a) the owner of it (or his/her representative), or (b) the person to whom it was rightfully sent (and intended to be read). Both aspects of meaning are present here, though it is the former which is emphasized.

Rev 5:5-8

In these verses, we find a precise response to the scenario established in vv. 1-4—no one in all of creation is able to open the scroll. There is a chiastic structure to vv. 1-8 which I outline as follows :

Indeed, the answer comes in verse 5:

“And (then) one out of the Elder (Ones)s said to me: ‘Do not weep! (for) see, the lion th(at is) out of the offshoot [i.e. tribe] of Yehudah, the root of Dawid, (he is able) to open up the paper-roll and its seven seals!'”

On these “Elder Ones” (presbu/teroi), see the previous note on 4:4. His response is characteristic of heavenly beings (Angels) when they appear to chosen ones among God’s people (i.e., “Do not be afraid!”, etc). The declaration which follows is among the most overtly Messianic in the book of Revelation, expressed very much in traditional language, specifically related to the Davidic Ruler figure-type (cf. Parts 68 of the series “Yeshua the Anointed”). Two expressions are involved:

    • “the lion out of the tribe of Judah”—The lion commonly symbolizes power, but also a leading/regal position among all the other animals (i.e. ‘king of the beasts’); lion images were frequently used in the royal iconography of the ancient Near East. Here the expression is derived primarily from Genesis 49:9-10, part of Jacob’s testament (“last words”) to his sons (Judah, vv. 8-12). These verses were given a Messianic interpretation by the time of Jesus, as we see from the Qumran texts (4Q252 5:1-4), and other writings from the first centuries B.C./A.D. The ruling staff (tb#v@) in Gen 49:10, was blended together with that of Balaam’s oracle (Num 24:17), to form a dual Messianic reference, prophesying the coming of the (end-time) Davidic Ruler.
    • “the root of David”—This expression comes from Isaiah 11:1: “A stick/twig [rf#j)] will come forth from the stem [uz~G#] of Yishai {Jesse}, a green shoot [rx#n@] will bear (fruit) from his roots [vr#v, pl.]”. The Septuagint (LXX) translates both uz~G# (“stem”) and vr#v# (“root”) as r(i/za (“root”), which is used here in Revelation. Isaiah 11:1-4ff was one of the key passages interpreted as prophesying the coming of the Davidic Messiah. With its military allusions, which could only be realized for Christians at the return of Jesus, it is generally absent from the New Testament, except for 2 Thess 2:8 and (here) in the book of Revelation. David himself was more properly referenced by the “branch” [rx#n~ / rf#j)], which, under the influence of the similar expression “sprout/branch of David” (dw]d*[l=] j^mx#) in Jer 23:15; 33:5 (cf. also Zech 3:8; 6:12), gave rise to rich set of Messianic motifs—see the Qumran texts 4Q161 7-10 iii 22; 4Q174 1-3 i 11; 4Q252 5:3-4; 4Q285 5, and other writings of the period.

In verse 6, this Messianic description (of the exalted Jesus) gives way to the image/vision of a Lamb (a)rni/on):

“And, in the middle of the ruling-seat and the four Living (Being)s, and in the middle of the Elder (One)s, I saw a Lamb having stood as (one) having been slaughtered, holding seven horns and seven eyes, which are the the [seven] Spirits of God sent forth into all the earth.”

The repeated use of e)n me/sw| (“in the middle [of]”) is a bit confusing, but I believe it is meant to emphasize two things: (1) the central position of the Lamb in the heavenly scene, and (2) his close proximity to the throne of God. There are four visual attributes or characteristics of this Lamb:

    1. It is standing (i.e. alive) even though it appears to have been slain. The paradox of this image may be conveyed by the sequence of perfect verb forms—”having stood”, “having been slaughtered”. This aptly reflects the dual-aspect of Jesus’ death and resurrection, and the importance of both to his exaltated position/status as Messiah and Son of God.
    2. It has been slaughtered (vb. sfa/zw). This refers to ritual slaughter, i.e. a sacrificial offering. There are several possibilities:
      (i) The Passover lamb (Exod 12:6, etc), the blood of which symbolized God’s protection/deliverance for the faithful ones among His people.
      (ii) A sacrifice for sin/guilt (Lev 14:12-13), though lambs were more commonly used in the daily offering, etc, and not regularly connected with atonement for sin/guilt.
      (iii) The sacrificial offering at the establishment of the Covenant between God and His people—according to Exod 24:5-8, this was a sacrifice of “good will”, utilizing an ox/bull for the partial burnt offering.
      Jesus’ death is associated with all three of these, at various points in the New Testament. Probably the connection with the Passover is most clearly in view, as also in 1 Cor 5:7; 1 Pet 1:19, and, presumably, John 1:29, 36 (cf. the details in 13:1, etc, 19:14, 29[?], 31). There may also be a allusion here to Isaiah 53:7-8 (Acts 8:32-33).
    3. It has seven horns. The horn of a powerful animal, like the lion itself (cf. above), was a common ancient symbol of the strength and authority to rule; as such, it was natural as a Messianic motif—i.e. Luke 1:69 (cf. Ps 132:17; 92:10; 148:14; Ezek 29:1; 1 Sam 2:1, etc). The number seven here indicates divine power and authority, that the Lamb shares rule with God the Father (on/at His throne).
    4. It has seven eyes. These are identified specifically with the heavenly beings or Messengers (“Spirits”) which surround God’s throne and which “are sent forth into all the earth”. This imagery seems to be drawn from Zech 4:2ff, in which the “lamps” (Angels/Spirits) are described as “the eyes of the Lord” which travel back and forth in all the earth (v. 10). Here they are the eyes of the Lamb, indicating again the close relationship between the Lamb (the exalted Jesus) and God the Father.

Verse 7 narrates simply how the Lamb approaches the throne (at God’s right hand) and takes the scroll from God (“the One sitting on the ruling seat”). This action triggers an explosion of praise from the heavenly beings around the throne (vv. 8ff), similar to that which they offered to God in 4:8-11 (on this, cf. the previous note). It is an elaborate and dramatic scene, as the Living Beings and Elders again fall down to give homage—this time to the Lamb. They hold musical instruments (the kithara, a six- or seven-stringed harp) and golden dishes containing fragrant smoke (incense), identified as the “prayers” of the holy ones. These represent different aspects of worship—music and ritual offerings, only in the latter case the offerings, in a Christian context, have been defined in terms of prayer (largely eliminating the sacrificial/ritual dimension).

The Song sung by the heavenly beings will be discussed in the next daily note.

September 19: Revelation 3:7-13

Revelation 3:7-13

The sixth letter in chaps. 2-3 is addressed to the city of “the one dear to (his) brother” (Greek fila/delfo$, philádelphos), surname of the Pergamene king (Attalos II) who founded the city in the mid-second century B.C. Today it is known by the name Alashehir. The brotherly affection (or loyalty) indicated by the name filade/lfeia (philadélpheia) takes on a new significance for early Christians, based on their use of the words fila/delfo$ and filade/lfeia, where the fondness/affection (fi/lo$) is understood in terms of the love (a)ga/ph) believers share with one another in Christ (cf. Rom 12:10; 1 Thess 4:9; Heb 13:1; 1 Pet 1:22; 3:8; 2 Pet 1:7, and note the interchange of file/w and a)gapa/w in Jn 21:15-17).

Rev 3:7

In this letter, for the first time, the introduction to the risen Jesus does not draw upon the vision in 1:11-16ff; however, it continues the blending of Messianic and Divine attributes which especially characterizes the portrait of Jesus in the book of Revelation. It begins with titles properly applied to God the Father (YHWH):

“the Holy (One), the True (One)…”
o( a%gio$ o( a)lh/qino$

The first title, “Holy One”, occurs in Isa 40:25; Hab 3:3 (cf. also Job 6:10; Psalm 71:22; 78:41; 89:18; Prov 9:10; Isa 5:19ff, etc), and relates to the idea of God’s holiness, expressed many times in the Scriptures (e.g., Exod 3:5; 15:13; Lev 19:2; Deut 26:15ff; Josh 24:19; Psalm 99:3ff; Isa 6:3; Luke 1:49, etc). It is applied to Jesus in the New Testament, usually in the form “the Holy One of God” (o( a%gio$ tou= qeou=)—Mark 1:24 par; John 6:69; also Acts 3:14 (“Holy and Just [One]”); and Acts 2:27; 4:27, 30; 13:35 (“your Holy [One]”). In these passages the sense is primarily Messianic, influenced, in part, by the wording in Psalm 16:10 (Acts 2:27; 13:35). However, there can be no doubt that the title “Holy (One)”, would have been associated in the minds of early (Jewish) Christians, with God Himself (cf. Rev 16:5, to be discussed). The association of the adjective a%gio$ (“holy”) with the title “Son of God”, in Luke 1:35, may point in this direction. There would also have been an obvious association with the Holy Spirit for early Christians as well (cf. 1 John 2:20; Luke 1:35).

The second title “True One”, “the One (who is) True”, using the adjective a)lhqino/$ (“true”, par a)lhqh/$), is less common, but draws upon truth (a)lh/qeia) as an attribute of God—cf. 2 Sam 7:28; 22:31 (Ps 18:30); 2 Chron 15:3; Psalm 25:5; 43:3; Prov 30:5; Isa 10:20; 45:19; 65:16; Jer 10:10; Rom 3:4ff; 1 Thess 1:9, etc. Both noun and adjective are especially prominent in the Johannine writings (both the Gospel and Letters), where the terms are variously applied to God (the Father), Jesus (the Son), and/or the Spirit. Of the many occurrences, note especially: Jn 1:9; 3:33; 4:23-24; 5:32; 6:32 (and v. 55; 15:1); 7:18, 28; 8:14ff, 26, 32; 14:6; 17:17; 18:37f; 1 Jn 2:8, 27; 5:20. The Spirit is specifically connected with the Truth of God (and Christ)—Jn 14:17; 15:26; 16:13; 1 Jn 4:6; 5:6. The declarations in Jn 17:3 and 1 Jn 5:20 are central to Johannine theology, and must be studied closely. In the book of Revelation, “true” as a divine title, is applied to God the Father (i.e. YHWH) and Jesus interchangably, as can be seen in 6:10; 15:3; 16:7; 19:11, etc. The twin attributes “holy” and “true” are used together again in 6:10 (to be discussed).

Following these (divine) titles, we find the descriptive phrase:

“The (one) holding the key of Dawid, the (one) opening up and no one closes, and (the one) closing and no one opens up”

This is essentially a quotation of Isa 22:22, which came to interpreted in a Messianic sense, due to the expression “key of David” (klei/$ Daui/d). The key symbolizes both authority and rule (i.e. within the house or kingdom). The one holding the key typically would be a trusted servant acting with the ruler’s authority, giving/granting access and administering the household (or kingdom), etc. It is especially appropriate as an image for the risen Jesus, who was exalted to the right hand of God in heaven, and was given authority (as judge, etc) over the world. His actions/judgments cannot be reversed—what he opens cannot be closed, and what he closed cannot be opened. This is reminiscent of Jesus’ words to Peter and the disciples in Matt 16:19 (cf. also Jn 20:23). In Rev 1:18, the risen Jesus declared “I hold the keys of Death and (the) Unseen realm (of the Dead) [i.e. ‘Hades’]”. There the keys are unquestionably connected to Jesus’ resurrection; the significance of the image is also eschatological—as are the keys held by the heavenly Messengers in 9:1; 20:1.

Rev 3:8

The message to the believers in Philadelphia is entirely one of praise and encouragement (there is no blame/rebuke section beginning “but I hold [this] against you…”). The praise is emphasized at the start in verse 8:

“I have seen your works—see! I have given (you) a door having been opened up in your sight, (of) which no one can close it—(in) that you hold little power, and (yet) you (have) kept watch (over) my word [lo/go$], and you did not deny my name.”

The praiseworthy “works” are clearly summarized: the believers in Philadelphia have little power (i.e. in a socio-political or religious-cultural sense), and yet they have been faithful, in the face of the pressures (and persecution?) surrounding them in the city. Here the “word [lo/go$]” is best understood in terms of the Gospel message (which includes the teachings of Jesus), often referred to in the New Testament as the “account/word [lo/go$] of God”. They have been faithful in a two-fold sense: (a) keeping watch over the Gospel, and (b) not denying the “name” of Jesus (i.e. their faith in him and religious identity as believers). The latter implies some measure of persecution, or at least pressure (from the surrounding culture) to abandon one’s Christian identity. The idea of “keeping watch” (vb. thre/w) over the word/account (i.e. Gospel) may indicate the danger of false teachings, but could just as easily refer to influence from Greco-Roman (pagan) religion and culture—cf. the use of the verb in 1 Thess 5:23 (note the eschatological context); 1 Tim 5:22; 6:14; 2 Tim 4:7; James 1:27. The specific idea of keeping watch over the word (or ‘command’) of Jesus is especially prominent in the Johannine writings—Jn 8:51-52; 12:47; 14:15, 21, 23-24; 15:10, 20; 1 Jn 2:3-5; 3:22ff; 5:3. In the Johannine tradition, this ‘command’—better understood as the charge/duty laid upon believers—is two-fold [1 Jn 3:23-24]: (1) trust in Jesus as the Anointed One and Son of God, and (2) love for one another, following the example of Jesus.

On the suffering and persecution of believers being tied specifically to the name of Jesus, cf. Mark 13:13 par; Matt 10:22; Luke 21:12; John 15:21; Acts 5:41; 9:16; 15:26; 26:9, etc. The similarity of language between Rev 3:8 and the earlier wording used in 2:13 (letter to Pergamum) strongly indicates that the believers in Philadelphia were facing danger (and/or active oppression) from the provincial government (Roman magistrate, etc) due to their Christian identity.

The “door” that is opened up, relates back to verse 7, and the key held by Jesus; this door should be understood symbolically in terms of the believer’s entry into Eternal Life. On this basic motif in Jesus’ teaching, cf. Matt 7:13-14; Luke 13:24-25; John 10:1-2, 7ff. For the idea that Jesus provides access to God the Father, cf. the famous saying in John 14:6. The image of the “open door” will appear again in Rev 3:20 and 4:1.

Rev 3:9

As with the situation in Smyrna (2:8-11, cf. the earlier note), the believers in Philadelphia were dealing with opposition from the Jewish community. The same harsh language and terminology from 2:9 is used here. The nature of this conflict is not entirely clear; at Smyrna, it may have involved the denunciation of Christians to the authorities. Certainly, it had to be serious enough to bring about the condemnation (and punishment) described here:

“See, I will make them (so) that they will come and will kiss toward (you) in the sight of your feet, even (so that) they should know that I (have) loved you.”

This is a stark reversal of the traditional (eschatological) image of the Gentiles coming to Judea/Jerusalem to worship the one true God, and submitting or giving homage to God’s people Israel (cf. Isa 60:14, etc). It entails the love God has for his chosen ones (Exod 15:13; Deut 7:7; 33:3; Hos 3:1; 11:1; Isa 63:7; Psalm 98:3; Ezra 3:11, etc; and note especially the wording in Isa 43:4), which here is expressed in terms of Jesus’ love for his faithful followers—the people of God in the New Covenant. The idea of Jews bowing down (in submission), giving homage to Christians, will doubtless make many believers today a bit uncomfortable, in light of the sad legacy of centuries of anti-Jewish persecution. It is important to remember, however, the emphasis here in the book of Revelation, and elsewhere in the New Testament, which is fundamentally Messianic (and Christological)—true Israelites and Jews (i.e. those who are truly God’s people) would recognize and accept Jesus as Messiah and Son of God. Their opposition to believers, however this was manifest, shows that they do not accept Jesus, and, indeed, are opposed to him.

Rev 3:10-11

Here, Jesus expounds upon the idea of keeping watch over his word (lo/go$), using a bit of wordplay (with the verb thre/w):

“(In) that [i.e. because] you kept [e)th/rhsa$] my account [lo/go$] of remaining under, I also will keep [thrh/sw] you out of the hour of the test(ing) th(at) is about to come the whole inhabited (worl)d to test the (one)s putting down house upon [i.e. inhabiting] the earth.”

The expression o( lo/go$ th=$ u(pomonh=$ mou is somewhat ambiguous, and can be read one of two ways:

    • “the account of my remaining under”—that is, of Jesus’ willingness to endure suffering and death, as expressed in the Gospels; it would mean specifically following his own example
    • “my word (to you) of [i.e. about] remaining under”—this would refer to Jesus’ instruction to his followers, regarding how they should conduct themselves in the face of persecution and suffering

The motif of “remaining under”, rendering the noun u(pomonh/ literally, entails both patience and commitment, continuing to follow Jesus and remaining faithful to him. It is used frequently in the New Testament (more than 30 times, including 7 in the book of Revelation), and is often translated as “patience” or “endurance”. The reward, or result, of this faithfulness, is presented here as being reciprocal: just as believers kept Jesus’ word, so he will keep them out of the time of testing which is about to come upon the world. According to the eschatological view of many Christians (today), this refers to the so-called “Rapture” of believers which is to occur before the “Great Tribulation”. However, this certainly reads far too much into the text, and, even in its general premise, does not appear to reflect accurately what the text actually describes. Note that Jesus does not say that he will remove the believers of Philadelphia from the world, but only that they will be kept out of the time of testing, implying that they will still be in the world, but will be protected from the suffering and evil (temptation, etc) that is to come. This is very much akin to Jesus’ words in John 17:15 (and almost certainly expresses the same idea), as well as the famous petition of the Lord’s Prayer (Matt 6:13 par).

It also seems clear that Jesus is not speaking here of something that will take place in the distant future (i.e. our time today, or thereafter); rather, in addressing believers at the end of the 1st century A.D., he speaks of “the hour…that is about to come”. This is one of several definite indications of an imminent eschatology, which we have already seen in the first chapters of the book. The doctrinal difficulties involved in this, for us today, will be addressed in a special upcoming study. The same sense of imminence is found in the following declaration of verse 11:

“I come quickly [taxu/]—grab firmly (to that) which you hold, (so) that no one should take your crown.”

Here the nuance of the Greek is often lost in translation—believers already hold (vb. e&xw) faith, life, etc, in Jesus; they are exhorted to grab hold firmly (vb. krate/w) to these things. The adverb taxu/ (“quickly, [with] speed”) was used previously in 2:16, and will occur 4 more times in the book, always in reference to the end-time coming (vb. e&rxomai) of Jesus. The wreath, or “crown” (ste/fano$) was mentioned as a symbol of heavenly honor/reward in 2:10.

Rev 3:12

The final promise (and exhortation) in the letter-format always involves the eternal/heavenly reward which the faithful believer will receive. Here it is expressed with two statements:

    • “I will make him (to be) a standing post [i.e. pillar] in the shrine of my God, even (so) he should not (ever) go out(side of it) any more”
    • “I will write upon him the name of my God and the name of the city of my God…and my new name”

The first image draws upon the ancient Temple design (1 Kings 7:15ff; Ezek 40:49; 11QTemple 10:4ff; 35:10; Josephus Jewish War 5.190ff), which involved supporting columns or pillars (Grk. stu/lo$)—in other words, the individual believer has a fundamental place and position in the overall design (and structure) of the Temple. The word nao/$ properly refers to the inner shrine, or sanctuary, but can also be used for the entire Temple building-complex. The Temple in Jerusalem, of course, was central to ancient Israelite religion, and early Christians made use of it, in a figurative (and spiritual) sense, referring to individual believers, and to believers collectively, as the Temple (or “house”) of God—cf. 1 Cor 3:16-17; 6:19; 2 Cor 6:16; Eph 2:21; Heb 10:21; 1 Pet 2:5; 2 Clement 9:3; Ignatius, Philadelphians 7:2; Barnabas 4:11; 6:15. In the vision of the “New Jerusalem” (chaps. 21-22), there is no longer any Temple building, being replaced by the personal presence of God and Christ (v. 22). The idea of Jesus as the real/true Temple is likewise expressed, or suggested, at various points in the New Testament and early Christian tradition (John 2:19-21; Matt 12:6; cf. also Mk 15:38 par; Acts 17:24; Ignatius, Magnesians 7:2; Barnabas 16. Ignatius’ letter to the Ephesians (9:1) refers to believers as the stones of the Temple, an idea not so different from that in the book of Revelation here.

The second reward involves three “names” which will be written on the believer: (1) the name of God, (2) the name of God’s city, the “new Jerusalem”, and (3) the “new name” of the risen Jesus. All of these should be understood similarly to the “new name” which the believer will receive (2:17). The image presumably is that of God’s name being written on the forehead of the believer (14:1; 22:4). The symbolism indicates that the believer belongs to God (and Christ). In light of the pillar/temple imagery in the first half of the verse, there may be an allusion here to the inscription/dedication of pillars, etc, in temples and other public buildings, known from the ancient Near East and the Greco-Roman world (cf. Koester, p. 327).

The city of God (i.e. Jerusalem) is specifically identified as “the new Yerushalaim th(at is) stepping [i.e. coming] down out of heaven from my God”. This makes clear that it is not the current, earthly Jerusalem, but a heavenly/eternal “city”. The meaning of this image will be discussed later on when addressing the final vision(s) of the book in chapters 21-22. There are precedents for it elsewhere in the New Testament (cf. 2 Cor 5:1; Gal 4:25-26; Heb 12:22).

With regard to the “new name” of Jesus, the most reliable line of interpretation is to be found further on in the book, at conclusion of 19:11-16 (to be discussed in turn). However, there are a few other passages in the New Testament which may be relevant, such as the great prayer-discourse in the Gospel of John (chap. 17), which is vital to an understanding of Johannine theology (and Christology). God gives his own name to Jesus, who, in turn, makes it known to his followers (vv. 6, 11-12, 26). An interesting parallel is also to be found in Phil 2:9-10 (cf. also Heb 1:4; Eph 1:21). It is important to realize that the “name that is over every name”, like the “new name” in Rev 3:12, contrary to popular belief, is not simply “Jesus/Yeshua”, but that which reflects the essential identity and (divine) nature/status which Jesus (the Son) shares with God (the Father). In the earliest preaching, this was understood almost entirely in terms of the resurrection and exaltation of Jesus to the right hand of God. Eventually, it came to encompass the idea of divine pre-existence and eternal Sonship (to be glimpsed already in Phil 2:6-11).

September 12: Revelation 1:17-20

Revelation 1:9-20 (continued)

Revelation 1:17-20

The previous daily note examined the visual details of the initial vision in verses 9-20 (vv. 12-16). There I pointed out that the figure of the vision was depicted and described with both heavenly and divine characteristics. The details (and language used to describe them) are drawn largely from four passages in the Old Testament:

Central to the vision, with its identification of the figure as “(one) like a son of man” (v. 13; Daniel 7:13f), is the description of “the Ancient of Days” in Dan 7:9-10. In this regard, there is an interesting variant reading in the Greek of Dan 7:13, for the Aramaic

“…(one) like a son of man was coming and reached unto [du^] the Ancient of Days”

where the preposition du^ is translated by the corresponding e%w$ (“unto, until”). However, some manuscripts of the LXX instead read the particle w%$ (“as”):

“…(one) as a son of man was coming and came near as [w($] the Ancient of Days”

which could be taken to mean that he had the likeness or appearance of the Ancient of Days.

In the verses which follow (vv. 17-20), the heavenly/divine figure addresses the seer John. It is introduced with a notice of the traditional reaction of fear to seeing a heavenly being (Ezek 1:28; Dan 8:17; 10:9-10; Tob 12:15-16; Mark 16:5 par; Luke 1:12; 24:5, etc), followed by the similarly traditional words of reassurance mh fobou= (“you must not be afraid”, “do not fear”), as in Lk 1:13, 30; 2:10; John 6:20 par; Acts 18:9; 27:24, etc.

The figure makes a declaration (“I am”, e)gw/ ei)mi) which is associated with God (YHWH) and which reflects divine attributes, following the pattern in 1:4, 8 (cf. also 21:6). There are two specific titles involved:

Two points must be noted in relation to this declaration: (1) this heavenly/divine figure is identified (implicitly) with the risen Jesus, and (2) the declaration is defined in terms of Jesus’ resurrection:

“…and I came to be dead, and see! I am living [zw=n] into the Ages of the Ages”

This is important, as it reflects the early Christian mode of thinking which identified Jesus’ deity primarily with his resurrection and exaltation (to the right hand of God). This can be seen especially in examples of the earliest Christian preaching and (Gospel) proclamation—e.g., Acts 2:24-36; 3:15-16; 7:55-56; 13:30-37ff; Rom 1:4; Phil 2:9-11, etc. Being exalted to divine/heavenly status, Jesus shares divine attributes and titles, such as “the Living One”. He also shares precisely the eternal Life which God possesses, and, as such, he lives “into the Ages of Ages” (i.e. forever)—cf. Dan 4:34; 6:26; 12:7, etc.

The final phrase of this declaration sharpens the eschatological context, touching upon the idea of the end-time Judgment. The risen Jesus how has authority over death and the dead (i.e. those who are dead):

“…and I hold the keys of Death and of the Unseen world (of the dead)”

Death is depicted primarily as a place—the traditional Hades (a)i+/dh$, or ai%dh$, a%|dh$), the “unseen” realm (below ground) where the dead reside. In figurative (and mythological) language, this realm is ruled over by a figure personifying Death itself. To say that Jesus “holds the keys” is a symbolic way of describing the power/authority he has (cf. Isa 22:22; Rev 3:7), as the living one, over death. In traditional Jewish thought, a heavenly being (Angel) typically had power over Death/Hades (cf. Apocalypse of Abraham 10:11, etc), an idea with a very long history (cf. Exod 12:23ff; Num 22:23ff; 1 Chron 21:12ff; and many other passages). This specific image of Jesus holding the key of Death is repeated in 9:1; 20:1, emphasizing its eschatological significance. The end-time Judgment was often closely connected with the resurrection of humankind, which by the time of the book of Revelation was typically applied to both the righteous and wicked together.

Following this declaration, in verse 19, John is given (again, v. 11) the command to write down the things he sees and hears: “Therefore you must write the (thing)s you see…” The verb ei@de$ is an aorist form, which often indicates past action (“saw”), and might, from the standpoint of the book and its publication, refer to the things which John saw. Along these lines, it is probably better to view the aorist form as referring to the visions taken as a whole, reflecting an “external” view. These visions are qualified here two ways:

    • “the (thing)s which are” (a^ ei)si/n)—present
    • “the (thing)s which are about to come to be” (a^ me/llei gene/sqai)—immediate future

The context makes clear that the “future” events should be understood as occurring (close) after events of the present time (i.e., from the standpoint of the author and his original audience). Note the wording: “…are about to come to be with [i.e. after] these (thing)s”.

Finally, in the concluding words of verse 20, the risen Jesus offers a partial explanation of the first vision, its secret (musth/rion). This is an important aspect of eschatological (and apocalyptic) language—the revealing of something which has been secret, or hidden. In this instance, as in the parables of Jesus (Mark 4:11ff par), it is the specific symbols which are interpreted; two symbols are involved:

    • “the seven stars…upon my right hand”
      = “(the) Messengers of the seven congregations”
    • “the seven gold lamp(stands)
      = “the seven congregations” (contrast this with Zech 4:2ff)

There is a close connection here with the earlier reference to “the seven Spirits” in verse 4, which, as I have previously discussed, are best understood as heavenly beings (i.e. Angels). Note the symmetry:

    • Seven Spirits [Angels] before the throne of God (i.e. the ‘Ancient of Days’)
      —Seven stars (= heavenly Messengers) in the right hand of Jesus
    • Seven Lamps [Believers] surrounding the heavenly/divine figure (i.e. ‘one like a son of man’)

As in the introduction (vv. 1-3), Jesus serves as the intermediary:

    • God gives the message to
      • Jesus Christ, who gives it (through his Messenger[s]) to
        • Believers (through a chosen prophet)

This interplay continues into the “letters” which follow in chapters 2-3, as will be discussed in the next note. In the Old Testament and Jewish tradition, Angels are often ‘assigned’ to particular peoples or nations (Dan 10:13, 20-21; 12:1), and also to specific individuals (cf. Tob 12:14-16; 1 Enoch 100:5; Matt 18:10; Acts 12:15, etc). The idea that certain heavenly Messengers are designated to groups of believers (congregations) in various locations is fully in accordance with this line of tradition. As previously noted, the picture of seven Angels is also traditional (1 Enoch 20:1-7; Tob 12:15; 4Q403).

September 11: Revelation 1:11-16

Revelation 1:9-20 (continued)

Revelation 1:11-16

In the previous note, I examined the introduction (vv. 9-10) to the first vision of the book of Revelation. Today, I will be discussing the vision itself, which as I noted, is presented as a theophany (i.e. manifestation of God). The figure who appears, and speaks to the seer John, though not specifically identified as Jesus Christ, is certainly to be understood as the rised/exalted Jesus. His appearance is described with both heavenly and divine characteristics, largely drawn from Old Testament tradition. Each of these will be discussed in turn:

1. “a great voice as a trumpet” (v. 10b)—cf. the previous note.

2. “and I turned about to see the voice that spoke with me” (v. 12a)—Here English translations tend to obscure what may well be an allusion to the Sinai theophany (Exod 20:18, cf. also Deut 4:12): “And all the people saw the voices…and the voice of the horn [i.e. trumpet]…” The plural “voices” refers to the sounds of thunder (i.e. thunder as the “voice” of God). Jewish tradition has explained this wording along the lines that the voice of God was so great as to seem visible to those who heard/witnessed it (cf. Philo Life of Moses II.213; On the Decalogue 46-47; Josephus Antiquities 1.285; 2. 267ff, etc; Koester, pp. 244-5ff, and for a number of the references below).

3. “seven golden lamp(stand)s” (v. 12b)—The author here repeats the verb e)pistre/yw (“turn upon/about”), adding dramatic suspense to his act of turning: “and, turning about, I saw…” These seven golden lamps are clearly parallel to the “seven Spirits” around God’s throne in verse 4 (cf. the earlier note), and again suggests that the manifestation of Jesus is very much like the manifestation of God himself. The most direct allusion is to Zechariah 4:2ff, where the lamps are explained as heavenly Messengers (“eyes”, v. 10b)—that is, Angels (“Spirits”)—but where there is also a connection with the presence of the Spirit of God (v. 6). The seven lamps may also allude to the golden lampstand, with seven branches, in the Tabernacle and (Second) Temple (Exod 25:31-40; 1 Macc 4:49-50; Josephus, Jewish War 5.217; the depiction on the Arch of Titus, etc).

4. “one like a son of man” (v. 13a)—This, of course, alludes to the famous description of the divine/heavenly being in Daniel 7:13-14 (also quoted earlier in verse 7 [cf. the note]):

“And see—with the clouds of heaven (one) like a son of man [vn`a$ rb^K=] was coming…”
LXX: “And see—upon the clouds of heaven (one) as a son of man [w($ ui(o\$ a)nqrw/pou] came…”

While the Greek version of Dan 7:13 uses the general particle w($ (“as”), the description here in Rev 1:13 is a bit more precise, using the adjective o%moio$ (“similar [to]”), emphasizing likeness. Originally, the expression “son of man” (Aram. vn`a$ rB^) simply meant “human (being)”, part of “(hu)mankind”; and, thus, the reference in Daniel is to a heavenly being who has the appearance of a human being. The use of the expression as a distinct title (“Son of Man”), referring specifically to such a divine/heavenly being, is fundamental to the early Christian understanding of Jesus, and of the eschatological outlook in the New Testament. For more on this topic, cf. Part 10 of the series “Yeshua the Anointed”. It is important to note that, while Dan 7:13f is the primary basis for the eschatological/Messianic title “Son of Man”, here the book of Revelation does not use the title, but goes back to the underlying wording in Daniel. The opening phrase “in the middle of the lampstands” emphasizes the centrality of Jesus, but also echoes the presence of God (and his throne) in the middle of the (surrounding) “seven Spirits”.

5. “a golden girdle [i.e. belt]” (v. 13b)—The initial description of this figure “like a son of man” refers to his clothing: “having been sunk in(to a garment) to the feet, and girded about toward the breasts (with) a golden girdle [i.e. belt]”. From a socio-cultural standpoint, this clothing indicates a high, honored/dignified status; possibly also a priestly status is suggested (cf. Exod 28:4-5; Zech 3:4, etc). It is best to view this clothing, with its golden belt, simply as characteristic of a heavenly being (Dan 10:5; cf. also Ezek 9:2f, and note again the description in Rev 15:6).

6. “his head and hairs were white as wool, white as snow” (v. 14a)—This would seem to be drawn from the description of God (the “Ancient of Days”) in Daniel 7:9 (cf. also 1 Enoch 46:1; 71:10). It may be intended to reflect the divine/heavenly generally (white symbolizing purity, etc), and could refer to a heavenly being (Angel) such as in 1 Enoch 106; however, the context of Dan 7:13, and the other parallels with the appearance of God (theophany), suggests a comparison with the “Ancient of Days” (Dan 7:9).

7. “his eyes (were) as a flame of fire” (v. 14b)—Again, this description would be characteristic of a heavenly/divine being (Dan 10:6; 1 Enoch 106:5f); the detail occurs again in 19:12.

8. “his feet (were) similar to white copper” (v. 15a)—The word xalkoli/banon refers to white[ned] (li/bano$) copper (xalko/$), i.e. refined/burnished bronze, “as (if) having been burned in a furnace”. It appears to be unique to the book of Revelation (also in 2:18), but is presumably derived from the description of the heavenly being in Dan 10:6. A shining fiery appearance at the feet (or below the feet) is also part of the manifestation of God (on his throne) in the language of theophany.

9. “his voice (was) as the sound of many waters” (v. 15b)—This image most likely comes from Ezekiel 1:24; 43:2, where it describes the approach of God (preceded and surrounded by heavenly beings). There is probably also an allusion to Daniel 10:6, as well as the thundering “voices” of God in the Sinai theophany (Exod 19:16; 20:18).

10. “he (was) holding…seven stars” (v. 16a)—These stars are being held in his right (lit. “giving”) hand, i.e. the hand or side indicating favor and blessing, as well as power and authority, etc. Power over the stars could be attributed to heavenly beings, but more properly relates to God as the Creator and sustainer of the heavens—i.e. God as the one who “causes the (heavenly) armies [i.e. bodies/beings] to be/exist” (toxb*x= hwhy). Verse 20 explains that the stars are, in fact, heavenly Messengers, connected with the seven congregations to whom the epistle-book of Revelation is addressed.

11. “out his mouth traveled a sharp two-mouthed sword” (v. 16b)—A two-edged (lit. “two-mouthed”, di/stomo$) sword was a military weapon, to be used for cutting/killing in battle (the “mouth” of the sword eats/consumes its victims). The image specifically relates to the traditional military role of the Messiah at the end-time (defeating/subduing the wicked nations), especially in the light of Isa 11:4 and 49:2, as these passages were given a Messianic interpretation. The idea of the “word of God” as a sword (Heb 4:12) presumably comes from the same background (esp. Isa 11:4 LXX, “the word of his mouth”). This military imagery is applied to Jesus more graphically in Rev 2:16; 19:15, 21.

12. “the sight of him (was) as the sun shining in its power” (v. 16c)—I have translated o&yi$ here as “sight”, i.e. “visual (appearance)”, but can specifically refer to the face, which is presumably intended here. The immediate Scriptural allusion is, again, to the heavenly figure in Dan 10:6, but, certainly, the sun (light, shining, etc) is a natural symbol for deity, and this is indicated by the qualifying phrase “in his/its power”.

This concludes the vision—that is the visual description—of the figure who appears to John. What follows in verses 17-20 are the words which the figure speaks. This will be discussed in the next daily note.

References marked “Koester” above, and throughout these notes, are to Craig R. Koester, Revelation, Anchor Bible [AB] Vol. 38A (Yale: 2014).

September 8: Revelation 1:4-6

Revelation 1:4-6

Verses 4-6 represent the standard greeting of the epistolary introduction. The author, already mentioned in verse 1, introduces himself and addresses his audience:

“Yohanan, to the seven (gatherings of believer)s in Asia (that are) called out (to assemble): Favor and Peace to you from the (One) being and the (One who) was and the (One) coming, and from the seven Spirits which (are) in the sight of His throne, and from Yeshua (the) Anointed, the trust(worthy) witness, the first-produced of the (ones who are) dead, and the chief (ruler) of the kings of the earth.” (vv. 4-5a)

The author identifies himself by the Hebrew name Yohanan (/n`j*oy), transliterated in Greek ( )Iwa/nnh$) and Anglicized as “John”. Traditionally, this person as been equated with John the Apostle, son of Zebedee, with the ‘Johannine’ Gospel and Letters being similarly ascribed to him. However, the Gospel and Letters are actually anonymous, and, indeed, as I have discussed previously (cf. my recent note) there are certain indications that the letters were not written by an Apostle. Only in the book of Revelation does the name “John” appear as author or source of the writing. However, nowhere is he identified as John the Apostle; in fact, here, too, there is evidence indicating that the author was not an Apostle. This will be discussed further in the note on verse 9.

John addresses his epistle-book to Christians in seven cities in Asia (the Roman province of Asia [Minor]), the same cities to whom the “letters” in chapters 2-3 are addressed. The word e)kklhsi/a, in its distinctive early Christian usage, is perhaps best rendered “congregation”, but I have given it an excessively literal (glossed) translation above, so as to capture its basic meaning. It is derived from the verb e)kkale/w (“call out”), and typically refers to citizens, or members of a community, who are summoned (“called out”) to public assembly. However, in Greco-Roman society, e)kklhsi/a appears rarely to have been used for religious assemblies or associations. This particular Christian usage stems largely from the idea of the corporate assembly (lh^q^) of the people Israel in Old Testament tradition. Almost certainly, there is also an allusion to believers being chosen (i.e. “called”) by God, whereby the connotation of the verb e)kkale/w (“call out”) blends with that of e)kle/gw (“gather out”, i.e. “choose”).

There is unquestionably a religious context to the greeting, as in most of the letters in the New Testament, where the “favor” (xa/ri$) and “peace” (ei)rh/nh) comes from God and Christ (together), being invoked as a kind of blessing upon the believers who are addressed (cf. Rom 1:7; 1 Cor 1:3; 2 Cor 1:2; Eph 1:2; Phil 1:2; Philem 3; 1 Pet 1:2; 2 Pet 1:2). Note the dual-formula, in the uniquely expanded form it occurs here in the book of Revelation:

    • from (a)po/) the (One) being and the (One who) was and the (One) coming [i.e. the Living God]
      —and from the seven Spirits which (are) in the sight of His throne
    • from (a)po/) Yeshua (the) Anointed, the trust(worthy) witness…

At first glance, it might seem that this is a three-fold formula, with the “seven Spirits” as a source of blessing parallel to God and Jesus; but this would probably be incorrect. It is best to view the phrase “and from the seven Spirits…” as subordinate to the Living God who sits on the throne. There is, however, a kind of synonymous parallelism between God and Jesus, which needs to be emphasized (cf. below).

Instead of the more traditional “God the Father”, here we have the peculiar triadic phrase in italics above:

o( w*n kai\ o( h@n kai\ o( e)rxo/meno$

The initial title o( w&n (“the [One] being [i.e. existing/living]”) derives primarily from Exodus 3:14 [LXX]: e)gw/ ei)mi o( w&n (“I am the [One] being/existing”)—cf. further, Josephus Antiquities 8.350; Philo Life of Moses I.75; Allegorical Interpretation III.181. However, there are also parallels in Greco-Roman literature, including a similar three-fold description of Deity which encompasses past, present, and future (e.g., Homer Iliad 1.70; Hesiod Theogony 1.38; Plutarch Moralia 354C); especially noteworthy is the triadic formula in Pausanias (Description of Greece 10.12.10), “Zeus was, Zeus is, Zeus shall be” (cf. Koester, p. 215).

The elegant customary translation, “the one who is and who was and who is to come”, glosses over the difficulty of the Greek syntax. The phrase is actually comprised of two articular participles, with an indicative verb (+ article) in between:

    • “the [one] being” (o( w&n)
    • “the [one who] was” (o( h@n)
    • “the [one] coming” (o( erxo/meno$)

Rhythmically, it is appealing, but grammatically it is quite awkward. The use of the definite article with an indicative verb (literally, “the was”) is strange indeed. Also unusual is the fact that there is no case inflection following the preposition a)po/ (“from”), as though the expressions, being Divine titles, were undeclinable. I would suggest that this phrase (repeated in verse 8 and 4:8, and echoed again in 11:17; 16:5) be understood in three ways:

    1. In the traditional sense of comprehensive existence—past, present, future.
    2. As a chiastic formula, in which the two participial expressions emphasize the eternal Life and Being possessed by God:
      —”the One being/existing”
      —”the One coming (to be)”
      With the indicative verb reflecting God’s presence and action in history.
    3. In an historical sense:
      (i) “the One being”—eternal existance
      (ii) “the One who was”—(past) manifestation in history
      (iii) “the One coming”—i.e. (present/future) coming to bring Judgment and to deliver His people

With regard to the “seven Spirits [pneu/mata]” in the presence (lit. “in the sight”) of God’s throne, these are best understood as heavenly beings (i.e. ‘Angels’), as I discussed in a previous note. The throne of God, emphasizing kingship and (royal) power, features prominently in Apocalyptic writings, and, often in such visionary literature, a description of the throne and its (heavenly) surroundings is included. There are specifically seven Angels mentioned in Tobit 12:15 and 1 Enoch 20:1-7. Of course, seven, as a symbolic number, representing completeness, etc, is especially frequent in the book of Revelation. Clearly, there is a thematic connection between these seven “Spirits” and the seven congregations of the greeting and the subsequent letters in chapters 2-3.

The blessing invoked by the author comes from God (the Father), but also, equally, from Jesus Christ (“Yeshua [the] Anointed”). On the particular title Xristo/$ (“Anointed [One]”), here used as a virtual second name of Jesus (according to established Christian convention), see my earlier series “Yeshua the Anointed”. As in the case of God, Jesus is also referred to with a three-fold expression (drawn from Psalm 89, especially vv. 19-37):

    • “the trust(worthy) witness” (Ps 89:37)—We typically do not tend to think of Jesus as a witness (it is believers who do the witnessing), but this characteristic was certainly applied to him by early Christians, and appears frequently in the Gospel of John. It was already used in verse 1 (cf. the previous note), in the expression “the witness of Jesus Christ”, which, as I discussed, does not mean witness about Jesus, but rather witness by Jesus (subjective genitive).
    • “the first-produced of the dead” (Ps 89:27a)—The adjective prwto/toko$ is often translated “firstborn”, but literally means “first-produced“, as of a plant coming up out of the ground. Here, it has nothing whatever to do with Jesus as the (pre-existant) Son of God (in a Johannine or Nicene sense), but, rather, relates specifically to his resurrection from the dead (i.e. of those who are dead). The adjective is used in this sense in Romans 8:29 (see v. 23); Col 1:18 (cp. verse 15); and cf. also Heb 12:23. This association is explained clearly in Acts 26:23. Jesus himself touches on the imagery in the beautiful illustration of Jn 12:24.
    • “the chief (ruler) of the kings of the earth” (Ps 89:27b)—This reflects the standard Messianic association, by which early Christians applied the Davidic ruler figure-type to Jesus. Again, the earliest Christian preaching connected this precisely (if not exclusively) with his resurrection and exaltation to heaven (Acts 2:24ff, 36, etc). However, it was also in his exaltation (to God’s right hand) that Jesus possessed a status virtually identical to that of God the Father, sharing his kingly rule (as Son and Heir). In early Christian thought, Jesus’ Sonship was defined primarily in terms of the resurrection (cf. Acts 13:33f; Rom 1:4; Heb 5:5ff). The book of Revelation expresses this in a most distinctive way, as we shall see.

The concluding portion of the greeting switches to a declaration of praise—to both God and Christ, though it is primarily the latter who is being addressed, as the wording indicates:

“To the (one) loving us and loosing us out of our sins, in his blood, and (so that) he made us (to be) a kingdom, sacred officials [i.e. priests] to his God and Father—to him be honor and strength into the Ages [of the Ages]. Amen.” (vv. 5b-6)

That Jesus’ death (his blood) served as a sacrificial offering which brought release (and/or cleansing) from sin, is a central tenet of Christian belief, expressed numerous times in the New Testament. There are several striking references among the relevant passages in the Johannine writings—Jn 1:29; 6:51, 53ff; (19:34); 1 Jn 1:7, 9; 2:2; 3:5; 4:10; 5:6, 8. As we shall see, this is also a theme that features prominently in the book of Revelation. It should be noted that some manuscripts read “washing us” instead of “loosing us”, understanding the verb to be lou/w rather than lu/w. This appears to be a ‘correction’, since the idea of washing (i.e. cleansing from sin) better fits the natural image of blood (and cf. the usage in 1 Jn 1:7, etc). However “loosing” is almost certainly correct, and reflects a different, primary aspect of Christ’s sacrificial work—loosing us from debt/bondage to sin. A similar idea, in relation to sin, is expressed by the verb a)fi/hmi (“set [free] from, release”), often translated in this context as “forgive”.

The idea that believers in Christ constitute a kingdom—i.e. the kingdom of God, ruled by Christ—appears many times in the New Testament, usually in terms of receiving or inheriting the kingdom (1 Cor 15:50; 1 Thess 2:12; 2 Thess 1:5; Col 1:13; Heb 12:28; James 2:5, etc). The twin concept of believers as priests of God is specifically drawn from ancient Israelite/Old Testament tradition (Exod 19:6; cf. also Isa 61:6). We find this also occasionally in the New Testament (1 Pet 2:5, 9; cf. also Rom 12:1; 15:16; 2 Cor 3:6ff, etc).

The praise and “glory” (do/ca, esteem/honor) here accorded to Jesus is precisely that which is given to God, and this a most important theological (and Christological) emphasis in the book. We will be exploring this further in the notes on verses 9-20. However, first it is necessary to examine the final portion of the epistolary introduction—the declarations in vv. 7 and 8—which we will do in the next daily note.

“…Spirit and Life”: 1 John 5:20

1 John 5:20

This is the last note in this series dealing with First John. It treats what may be regarded as the final word of the letter (verse 21 functioning as a coda), though the declaration in 5:20 is actually part of a sequence of three statements, each beginning with the expression oi&damen o%ti (“we have seen that…”), and each dealing with the idea of being born of God:

    • V. 18: “We have seen [oi&damen] that every (one) having come to be (born) out of God…”
    • V. 19: “We have seen [oi&damen] that we are out of God…”
    • V. 20: “And we have seen [oi&damen] that the Son of God reached (us)…”

The verb ei&dw means both “see” and “know” (i.e. perceive, recognize), and is interchangeable with ginw/skw (“know”); especially in the Johannine writings there is a close (theological) relationship between “seeing” and “knowing”. The way the verb is used here in vv. 18-20, it has two levels of meaning:

    1. What believers have known and recognized from the beginning (1:1ff), ever since they first heard the Gospel message of Jesus, and experienced his presence through the Spirit.
    2. What the author has established for his audience throughout the letter.

The rhetorical thrust (“we have seen…”) essentially includes the readers into the author’s own sphere—the implication being that they will certainly agree with him and confirm, in their own hearts and minds, the truth of what he has said to them in the letter.

I have discussed verse 18 extensively in the three previous notes (July 5, 8, and 9). It uses the expression genna/w (“come to be [born]”) + e)k [tou=] qeou= (“out of [i.e. from] God”)—an expression which was used repeatedly in both the Johannine Gospel and First Letter (Jn 1:13 [also 3:3-8]; 1 Jn 2:29; 3:9; 4:7; 5:1, 4). The verb genna/w, used in this symbolic sense of a (spiritual) “birth” from God, always applies to believers; it is thus worth revisiting briefly the text-critical question surrounding the second occurrence of the verb in v. 18. The phrase involved is:

a)ll’ o( gennhqei\$ e)k tou= qeou= threi= au)to/n
“but the (one) coming to be (born) out of God keeps watch (over) him”

It is also possible to read the last word as au(to/n or e(auto/n (as in some MSS), in which case the subject of the phrase is definitely the believer:

“but the (one) coming to be (born) out of God [i.e. the believer] keeps watch (over) himself

In other manuscripts, the reading is not a verbal participle (gennhqei/$), but the related noun ge/nnhsi$ (“[a] coming to be [born]”, i.e. “birth”), which would mean that it is the spiritual “birth” from God itself which protects the believer. This reading, while making good sense, is almost certainly not original, but was likely introduced as a way of explaining the text. In my view, contrary to a number of commentators, the expression o( gennhqei/$ most probably refers to Jesus. The Johannine fondness for wordplay and dual-meaning makes this all the more likely. It may also relate to the idea expressed in 3:9, which is otherwise very close in form and thought to 5:18, where it is stated that “His [i.e. God’s] seed remains/abides in him [i.e. the believer]”. The “seed” (spe/rma) is best understood as the living and abiding presence of Jesus (God’s Son), through the Spirit. This would seem to be confirmed again by what follows here in verse 20. A thematic outline may help establish the connection:

    • Verse 18—The relation of the believer (the one born of God) to Jesus (the one born of God); this relationship (and identity) protects and preserves the believer from sin.
    • Verse 19—The contrast between this identity of the believer (born of God) and “the world” which is dominated by sin and evil—i.e., what we are, and what we are not.
    • Verse 20—The nature of this identity of the believer, and our relationship to Jesus (as the Son of God).

Let us examine verse 20 more closely:

“And we have seen that the Son of God reached (us) and has given to us a thorough mind [dia/noia], (so) that we might know the (One who is) true, and (indeed) we are in the (One who is) true—in His Son, Yeshua (the) Anointed. This is the true God and (the) Life of the Age.”

The principal statement is bracketed by references to Jesus as God’s Son; this is vital to an understanding of the verse, as it governs the structure of the statement, which I outline here as a chiasm:

This outline may be summarized:

This is very nearly a perfect epitome of Johannine theology, conforming to everything we find in both the Gospel and the First Letter. Somewhat more difficult is the concluding statement of the verse:

ou!to/$ e)stin o( a)lhqino\$ qeo\$ kai\ zwh\ ai)w/nio$
“This is the True God and (the) Life of the Age [i.e. eternal Life].”

Particularly problematic is the relation of the demonstrative pronoun ou!to$ (“this”) to the previous sentence, as well as the predicate statement which follows. There are several possibilities:

    • The pronoun identifies the substantive o( a)lhqino/$ (“the true [one], the [one who is] true”) as God the Father—i.e., “this (one) is the true God“—who is also “the Life of the Age”.
    • It identifies “the One who is True” as God the Father (the True God), and His Son (Jesus) as “the Life of the Age”.
    • It identifies Jesus as both “the True God” and “the Life of the Age”.
    • It summarizes the entire Gospel message about both God the Father and Jesus (the Son)—i.e., “this is (the message of) the True God and Eternal Life”.

Sound arguments can be made for each of these four interpretations, and I find it almost impossible to make a conclusive choice. Most likely, based on Johannine usage, the expression “the Life of the Age” should be understood in relation to Jesus; he is identified as “(the) Life”, and the immediate source of Life for believers, in numerous places (Jn 1:4; 5:26; 11:25; 14:6; 1 Jn 1:1-2; 5:11-12, etc). Yet it is also entirely appropriate to refer to the Gospel message as “Life” in a similar way (cf. Jn 6:63; 12:50; 17:3; 20:31). The opening words of 1 John (1:1-2) seem to play on both of these meanings of “the Life”, and it is likely that a similar dual-meaning is present in the closing words of the letter as well.

Many commentators question whether Jesus would have been identified directly as “the true God”. While there is no doubt that, in both the Gospel and First Letter, the essential deity of Jesus (including his pre-existence and union with the Father) is clearly expressed, his identification as o( qeo/$ (“the [one true] God”) is less certain. Note, for example, the careful wording in John 1:1c (qeo/$ without the definite article). I have discussed the famous textual question in Jn 1:18 on a number of occasions (cf. the most recent treatment). As the textual evidence between qeo/$ (“God”) and ui(o/$ (“Son”) is rather evenly divided, one cannot simply read qeo/$ without futher ado. Even so, most manuscripts also read qeo/$ without the definite article in verse 18, for whatever that might signify (and it remains much disputed).

Syntactically, in 5:20, it is worth noting that the most proximate reference for ou!to$ would be Jesus, as the phrase “…His Son Yeshua the Anointed” immediately precedes the demonstrative pronoun. However, this is by no means a certain indicator of the pronominal relationship; consider the example of 2 John 7:

“…the ones not giving common account of [i.e. confessing] Yeshua (as hav)ing come in the flesh. This [ou!to/$] is the (one speaking) false(ly) and the (one who is) against the Anointed [i.e. ‘antichrist’]!”

Clearly, in this case, ou!to$ refers back to “the ones not confessing Jesus…” rather than to “Jesus”. Based on this syntax, ou!to$ in 1 Jn 5:20 would more likely refer back to “the One who is True” (i.e. God the Father), rather than to Jesus. At the same time, the syntax in 2 Jn 7 would suggest that both the pronoun and the two expressions (“the True God” and “the Life of the Age”) refer to a single subject, in which case, Jesus is the more probable subject.

Despite the many difficulties in deciding between the options listed above, I am inclined to favoring the second and fourth, or, perhaps, some combination of the two:

    • The two expressions “the True God” and “the Life of the Age” relate back to the two subjects—God the Father (“the One who is True”) and Jesus Christ (His Son), respectively.
    • As the concluding declaration of the letter, the pronoun ou!to$ also effectively summarizes the entire content of the letter; parallel with the opening words (1:1-2), it refers to the Gospel message, of what (the true) God has done for us through his Son Jesus, which leads to eternal Life for those who believe.

“…Spirit and Life”: 1 John 5:6-8 (continued)

1 John 5:6-8 (continued)

In the previous note I examined the context of 1 John 5:6 and began exploring the statements made in the verse itself. I noted the parallel with 4:2-3, especially the two expressions “in the flesh” and “in/through water and blood” which I regard as being closely related in thought. If the expression “come in the flesh [e)n sarki/]” refers to Jesus being born and appearing on earth as a true human being, then it stands to reason that “in/through water and blood” in 5:6 follows this same basic meaning. There appears to be little apparent difference here in the use of the prepositions dia/ (“through water and blood”) and e)n (“in water and…blood”), though it is possible that distinct aspects of Jesus birth/life as a human being are implied. We see the same interchangeability of the prepositions in Hebrews 9:12, 25 and Rom 6:4 / Col 2:12 (Brown, p. 574).

Before proceeding, I should point out that many Greek manuscripts and versions have a different reading of the first phrase in verse 6 (“the one coming through water and blood”), variously adding “and (the) Spirit” (or “and the holy Spirit”), to form a triad. That this reading is secondary, and not original, is strongly indicated by the fact that the reference to the Spirit appears at different points in the phrase; the most widespread of these variant readings is: “through water and blood and (the) Spirit” (a A 104 424c 614 1739c, etc). It may simply reflect the influence of what follows in vv. 6b-8. However, if early Christians understood the verse as referring to Jesus’ birth (cf. below), then the addition of “and (the) Spirit” in 6a could have theological significance (i.e. to safeguard the idea of the virginal conception, and the role of the Spirit in Jesus’ conception); on this, cf. Ehrman, pp. 60-1.

What exactly does the author mean when stating that Jesus came “through (or in) water and blood”? There would seem to be three main possibilities recognized by commentators:

    1. It refers to the birth and death of Jesus, respectively—fundamentally, to his (incarnate) human life on earth
    2. Similar to #1, it refers to the baptism and death of Jesus—to his mission on earth
    3. It refers specifically to Jesus’ death, following Jn 19:34
    4. In relation to #2, the reference is primarily sacramental—to baptism (water) and the eucharist (esp. the cup [blood])

In my view, the last of these can be eliminated. There is little indication anywhere else in the letter that either sacrament (Baptism or the Lord’s Supper) is in view. While it is possible that “water” and “blood” could be shorthand keywords for Baptism and the Eucharist, it seems quite out of place here in the letter, where the emphasis is clearly on the person and identity of Jesus. Otherwise, I can find no other definite Johannine references to (Christian) baptism, despite the emphasis on baptism in the early Gospel traditions recorded in Jn 1:19-34 and 3:22-23ff; there are eucharistic allusions in chapter 6 of the Gospel (esp. vv. 51-58), but the Lord’s Supper (i.e. as a ritual or sacrament introduced by Jesus) is completely absent from the Last Supper scene in John.

The choice, then, is between interpretations #1-3 above. There can be little doubt that “blood” refers to the sacrificial death of Jesus. The statement in 1:7 (“the blood of Yeshua…cleanses us from all sin”) reflects the idea of Jesus’ death (the shedding/pouring of blood) as a sacrificial offering, already found in the Gospel tradition of Mark 14:24 par (recording Jesus’ own words); there are, indeed, two aspects to this sacrificial motif:

    • The blood shed and poured on the altar (and upon the people) at the establishment of God’s covenant with Israel (cf. Exod 24:3-8)
    • The blood of the sin offering poured/sprinkled on the altar (Lev 4:1-5:13, etc)

While the Gospel of John does not record the institution of the Lord’s Supper (and the symbolic drinking of Jesus’ “blood”), the language in 6:51-58 is quite similar (esp. vv. 51b, 53). It is only in the Fourth Gospel that the shedding of Jesus’ blood is actually narrated and described (19:34, cf. below).

More difficult is determining exactly what is signified by “water”. There are seven other significant Johannine passages, in the Gospel and Letters, involving water (all from the Gospel):

    • The traditions related to John the Baptist and the Baptism of Jesus (1:26-34, cf. also 3:22ff)
    • The miracle of turning water into wine (2:6-9ff)
    • The discourse/dialogue with Nicodemus (3:5-8)
    • The “living water” dialogue with the Samaritan woman (4:7-15)
    • The “living water” declaration by Jesus (7:37-38f)
    • The washing of the disciples’ feet during the Last Supper scene (13:5ff)
    • The “blood and water” which came out of Jesus’ side after his death (19:34)

Commentators have sought to associate these passages variously with Baptism (cf. above), but the only instance where such an association can plausibly be made is in 3:3-8, and yet I am not at all convinced that (Christian) baptism is being referred to by Jesus in that passage (except, possibly, in a secondary sense). As far as water being related to the baptism of Jesus, it is noteworthy that the Gospel of John appears to downplay this episode; it is not even narrated directly, but only indirectly, through the testimony of the Baptist. The traditional detail from the Baptism scene which the author emphasizes is two-fold:

    • The presence of the Spirit (1:32-33), and
    • The identification of Jesus as the Son and Chosen (i.e. Anointed) One of God (1:34)

It thus seems unlikely to me that the author of the letter is specifically referring to Jesus’ baptism in 5:6-8. This leaves options #1 and 3 above. In analyzing each of these, it is important to consider the significance of water in the Gospel. I find three distinct themes or aspects:

    • A figure and symbol of the Spirit
    • Symbolic of the new/eternal Life which Jesus gives
    • Association with the sacrificial death of Jesus

The evidence cited above appears to be divided rather equally between these, with the first two being particularly emphasized. I would divide the passages into two primary themes:

    1. Life through the Spirit—1:26 (cf. 32-33); 3:3-8 (birth motif); 4:7-15ff; 7:37-39
    2. Association with Jesus’ death (i.e. blood)—2:6-9ff (cp. 6:51-58); 13:5ff; 19:34

Now, in Johannine thought, Life and the Spirit are closely associated with the idea of birth—especially the motif of believers coming to be born (i.e. a new, spiritual birth). This is expressed most clearly in John 3:3-8, where water and the Spirit are tied together in a manner similar to water and blood in 1 Jn 5:6-8; note the parallelism of logic:

    • born out of water and the Spirit (Jn 3:5)—i.e. not out of water alone, but also of the Spirit (cp. the same contrast in 1:26)
    • come in/through water and blood—not only water, but also blood (1 Jn 5:6)

It is important to understand the contrast Jesus establishes in Jn 3:5ff; as verse 6 makes clear, there is a parallel between water and flesh, indicating that the idea of human birth is in view:

    • water = “flesh”—ordinary, physical human birth and life
    • water and Spirit—the new spiritual life (“from above”) given to a human being through trust in Jesus

Based on this thematic logic, I believe that the birth (and human life) of Jesus is primarily in view in 1 John 5:6:

    • coming through/in water = Jesus’ birth and (incarnate) life
    • coming through/in blood = Jesus’ sacrificial death

These reflect the beginning and end points of Jesus’ earthly life and mission, and, significantly, “water and blood” are featured in the two episodes which open and close Jesus’ ministry on earth:

    • The miracle at Cana (2:1-11)—water and wine (= “blood”)
    • The death of Jesus (19:34)—blood and water

Both elements (water and blood) reflect Jesus’ human life which he sacrificed (poured out) for us. The issue for the author of 1 John is that there were would-be believers (“antichrists”, who have separated from the Johannine congregations) who did not correctly believe (and confess) that Jesus “came in the flesh”—that he was born and lived on earth as a true human being (i.e., an early “docetic” view of Christ). Now, if Jesus did not exist as a true flesh-and-blood human being, then neither did he shed real (human) blood on behalf of humankind. For later Christian authors and theologians in the second and third centuries, this was the most serious consequence of a docetic Christology—if Jesus was not a real human being like us, then he could not have truly suffered and died on our behalf, and this effectively nullifies the salvific meaning of Jesus’ suffering and death. In combating the docetic views of “Gnostics” and others at the time, proto-orthodox theologians such as Ignatius, Irenaeus and Tertullian were absolutely clear on this point. The same point, it would seem, was recognized already by the author of First John. Consider the logic:

    • Jesus came “in the flesh“—i.e. incarnation, existence as a real human being
      • = came “in/through water“—a real earthly life on earth, including the period of his ministry (the beginning of which is marked by water-motifs in 1:26-34; 2:1-11)
      • not only a real earthly life (in/through water), but Jesus also
        • came “in/through blood“—a real (human) death and shedding of blood, which has saving power for humankind

Johannine theology is unique in the way that these essential Christological motifs are tied so closely to the presence of the Spirit. The association between the Spirit and water is clear enough from the passages we have studied (and are cited above); however, the precise relationship between the Spirit and blood is not as readily apparent. And yet, the statements in vv. 6b-8 bring all three elements, or aspects, together into a triad. This is the subject which we will be discussing in the next note.

References above marked “Brown” are to R. E. Brown, The Epistles of John, Anchor Bible [AB] Vol. 30 (1982). Those marked “Ehrman” are to B. Ehrman, The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament (Oxford: 1993).

“…Spirit and Life”: 1 John 5:6-8

1 John 5:6-8

The two central themes of 1 John—trust in Jesus and love of believer for one another—are brought together again at the start of chapter 5. Just as they represented the two aspects of the two-fold command, or duty, for the believer in Christ, so here they define one’s Christian identity—as a son/child of God, one who has come to be born of God. This is stated clearly in verse 1:

“Every (one) trusting that Yeshua is the Anointed (One) has come to be (born) out of God, and every (one) loving the (One) causing (one) to be (born) [also] loves the (one) having come to be (born) out of Him.”

The articular perfect participle o( gegennhme/no$ (“the [one] having coming to be [born]”) serves as a title for believers in the Johannine letters. Apart, it would seem, from the second occurrence in 5:18, the verb genna/w in 1 John always is used of believers, referring to our spiritual birth “out of God” (e)k tou= qeou=)—cf. 2:29; 3:9 (twice); 4:7; 5:4, 18; also Jn 1:13; 3:3-8. It is always used in the passive, i.e. the so-called “divine passive”, where God (and the Spirit of God) is the implied subject; only in the second occurrence here in verse 1 is God indicated as the active subject.

Love is the aspect emphasized in vv. 2-3, while faith/trust in Jesus is given emphasis in vv. 4ff. Indeed, in verses 4-5 it is stated that our trust in Jesus is that which gives us victory over the world:

“(For it is) that every (one) having coming to be (born) out of God is victorious [nika=|] (over) the world; and this is the victory [nikh/] th(at) gives victory [nikh/sasa] (over) the world—our trust. [And] who is the (one com)ing to be victorious (over) the world, if not the (one) trusting that Yeshua is the Son of God.”

In the Johannine writings the word ko/smo$ refers, according to the fundamental meaning of the word, to the current world order—i.e. the arrangement of things as they have come to be for created (spec. human) beings, governed and dominated by sin and darkness. In John 16:33, the closing words of the Last Discourse proper, Jesus declares “I have been victorous [neni/khka] (over) the world!” Presumably it is the completion of Jesus’ mission on earth—the e)ntolh/ given to him by the Father—culminating in his sacrificial death (cf. 19:30) which is in view. This same duty or “command” (e)ntolh/) is expressed for the believer in terms of trust in Jesus and love for fellow believers, as we have seen. The word e)ntolh/ appears again here in verse 3, connected specifically with the duty to love, but it would apply just as well to the trust that is emphasized in vv. 4ff. Just as Jesus was victorious over the world, so, too, are we through our trust in him.

This “trust” (pi/sti$) is not left unqualified. For the author of the letter, true trust or “faith” in Jesus means something definite—a specific recognition (and confession) of Jesus’ identity as the Anointed One (Christ/Messiah) and Son of God. Of particular interest for the author is the Christological belief that Jesus was the Anointed One and Son of God who came to earth in the flesh (e)n sarki/). This is the test given in 4:2-3, and any message which denies, or is unwilling to admit, this about Jesus, is “against the Anointed” (a)nti/xristo$, i.e. “antichrist”). From the context, we may fairly assume that such a Christological view characterized those who separated from the Johannine congregations. It may also explain why the author begins the letter as he does (in 1:1), emphasizing the (concrete) hearing, seeing and touching of Jesus. Such a view (denying Jesus’ coming “in the flesh”) would seem to reflect some early kind of “docetic” Christology—i.e., that Jesus was not a true flesh-and-blood human being (in the ordinary sense), but only seemed to be so. It must be admitted, as many commentators have noted, that it would not be difficult for such a Christological outlook to develop from the Gospel of John itself with its “high” Christology. By comparison with the Synoptic Gospels, and other early strands of Gospel tradition, the portrait of Jesus in the Fourth Gospel gives relatively less emphasis on certain aspects of Jesus’ human nature—i.e. his experience as a true human being.

It is particularly in regard to Jesus’ experience of human suffering that the Gospel of John differs considerably from the Synoptics. Consider that:

    • There is no institution of the “Lord’s Supper” in the Last Supper scene; as a result, the breaking of his body and shedding of his blood is not emphasized (or even mentioned) in chapters 13-17. By contrast, earlier references to Jesus’ upcoming death stress his (divine) authority in laying down his life, and taking it up again (cf. 10:17-18, etc).
    • In the Garden scene (18:1-11f), there is no account of any suffering by Jesus such as we see in Mk 14:34-39 par; [Lk 22:43-44] (but note Jn 12:27). By contrast, Jesus is depicted as being fully in control of events, speaking with such authority to his captors that they fall to the ground (v. 5-8).
    • Similarly, Jesus speaks with divine authority to Pilate (18:33-38; 19:9-11), while in the Synoptics he says virtually nothing.
    • There is no “cry of dereliction” by Jesus on the cross, nor any loud cry at the moment of his death; nor is there any account of people standing by mocking him. By contrast, Jesus is surrounded by his mother and close disciples, and appears to speak calmly, depicted as being in control of events, even at the very moment of his death (19:25-30).

Clearly, the Gospel writer has a very different side of the story he is telling, one which, while drawing upon many of the same fundamental historical traditions as the Synoptics, is presented in different manner, with themes and points of emphasis unique to the Johannine Tradition. One especially important tradition—that of the blood and water emerging out of Jesus side (19:31-37, vv. 34, 37)—would seem to relate in some way to 1 John 5:6-8. Here is how this passage begins:

“This is the (one) coming through water and blood—Yeshua (the) Anointed—not in the water only, but in the water and the blood; and the Spirit is the (one) giving witness (to this), (in) that [i.e. because] the Spirit is the Truth.” (v. 6)

The initial (emphatic) pronoun (“this”, ou!to$) picks up from the end of verse 5, and refers to Jesus, the Son of God (“…that Yeshua is the Son of God”); the same identification is specified parethetically in v. 6, thus combining the two titles marking Jesus’ identity:

    • “Yeshua…the Son of God
    • “Yeshua the Anointed (One)

As in the case of the declaration in 4:2-3, it is not enough to trust/proclaim Jesus by these titles, but also to recognize (and confess) that Jesus came “through water and blood”. This phrase, and the statement in v. 6a, has long perplexed commentators—how exactly should this phrase be understood, and what, indeed, does it mean? The first clue lies in the obvious parallel with 4:2-3; note the specific belief regarding Jesus which was the point of contention between the author and the “antichrists”:

    • Jesus…has come in the flesh [e)n sarki/] (4:2)
    • Jesus…is the one (hav)ing come through water and blood [di’ u%dato$ kai\ ai%mato$] (5:6)

While the preposition dia/ (“through”) is different, that it may be understood as synonymous with e)n (“in”) is clear from the phrasing which follows: “in water and blood” (e)n tw=| u%dati kai\ tw=| ai%mati). Thus the parallel is even more precise:

    • in the flesh
    • in water and blood

In other words, to say that Jesus came “in water and blood” is generally the same as saying that he came “in the flesh”. At the same time, the phrase in 5:6 also appears to build on that in 4:2, indicating a development of thought. If “in the flesh” indicates that Jesus was born as a real flesh-and-blood human being, taking on the human condition, then the expression “water and blood” must relate to this in some way. This will be the focus of the discussion in the next note.

Special Note on 1 John 4:3

Special Note on 1 John 4:3

As indicated in the most recent note in this word-study series (“…Spirit and Life”), there is a famous text-critical question in 1 Jn 4:3. It is unusual in that the majority reading is found in the entire Greek manuscript tradition, as well as nearly all versions, and yet the minority reading is still thought to be original by a number of scholars. Here is a translation of the verse with the variation unit marked by braces:

“…and every spirit which { } Yeshua is not out of [i.e. from] God; and this is the (spirit) th(at is) against the Anointed [a)nti/xristo$], of which you have heard that it comes, and now is already in the world.”

The first italicized phrase characterizes this “spirit” which is subsequently identified as being “against the Anointed (One)”. Let us examine the verb which is at the point of variation:

    • The majority reading:
      pa=n pneu=ma o^ mh\ o(mologei= to\n Ihsou=n
      “every spirit which does not give common account [i.e. confess] (regarding) Yeshua…”
    • The minority reading:
      pa=n pneu=ma o^ lu/ei to\n Ihsou=n
      “every spirit which looses Yeshua…”

As indicated above, the majority reading is found in every Greek manuscript (and lectionary), as well as nearly all the versions, and in most of the Church Fathers who cite the passage. The minority reading, by contrast, has very limited attestation. Indeed, the Greek (manuscript) evidence is limited to the margin of the 10th century MS 1739, where it is noted that the verb lu/ei is the reading known by Irenaeus, Clement of Alexandria, and Origen in the late 2nd century. That Irenaeus and Origen knew (and cited) this reading is confirmed, but only in Latin translation, by Against Heresies III.16.5, 8 and Origen’s Commentary on Matthew (§65 [PG] of the books/portions preserved only in Latin). The Latin equivalent of lu/ei to\n Ihsou=n (solvit Iesum) is also cited by Tertullian (Against Marcion 5:16), Priscillian (Tract 1:31), and other Church Fathers, as well as in a number of Old Latin and Vulgate MSS. The earliest surviving citation of the actual Greek would seem to be by the 5th century historian Socrates (Church History 7:32).

On the basis of the overwhelming textual evidence, most commentators accept the majority reading as original, though some scholars prefer the minority text as the lectio difficilior (on the principle that the “more difficult reading” is more likely to be original). If secondary, it is hard to explain how the verb lu/ei would have been introduced in place of mh\ o(mologei=. On the other hand, mh\ o(mologei= is grammatically peculiar enough that its presence in the entire Greek manuscript tradition, substituted throughout in place of lu/ei, seems most unlikely. Which ever direction the change took place, it probably occurred as an explanatory gloss, perhaps as a marginal reading such as we see in the Greek MS 1739. The reading lu/ei to\n Ihsou=n (solvit Iesum, “looses Yeshua”) is cited in the 2nd-3rd centuries—by Irenaeus, Origen, Tertullian (and, presumably, Clement of Alexandria)—in relation to the Christological controversies of the time. This increases the likelihood that the reading was introduced, perhaps intentionally, in order to defend an orthodox (or proto-orthodox) Christology against certain “Gnostic” views which separated the man Jesus from the divine Christ. According to such an interpretation, the (variant reading of) 1 John 4:3 was cited to demonstrate that anyone who “separated” Jesus in this way was, in effect, denying him; certainly such a person was not giving account (i.e. confessing) as one (with the orthodox believers) the proper view of Christ.

But is this anything like what the author of the letter had in mind? Let us consider for a moment what the variant reading lu/ei might have meant for the author if original. The verb means “loos(en)”, and can be used: (1) in this general, fundamental sense; (2) of loosening a bond in the sense of freeing or releasing a person; (3) in the negative sense of “dissolve” (i.e. destroy). It occurs 7 times in the Gospel and Letters of John, more or less in each of these three senses:

    1. The basic meaning of “loosen” (Jn 1:27)
    2. The positive sense of freeing or releasing a person (Jn 11:44)
    3. The negative sense of dissolving/destroying something (Jn 2:19; 1 Jn 3:8)
      To this may be added a special usage (3a) related to the observance of the commands, etc. in the Law (Torah). To “loosen” observance of the Law means essentially to nullify its binding authority (Jn 5:18; 7:23; cf. also 10:35).

The context of 1 John 4:3 is decidedly negative, which suggests that something like meaning 3 above would be intended. The closest parallel is found in the Temple-saying by Jesus in Jn 2:19:

“Loose [i.e. dissolve] this shrine, and in three days I will raise it (again).”

The Gospel writer in verse 21 makes clear that the sanctuary, or Temple building, of which Jesus spoke was his own body. This association is not too far removed from false view of Jesus in 1 Jn 4:2-3. As verse 2 speaks of confessing that Jesus is the Anointed One who has come in the flesh—i.e., as a real flesh-and-blood human being—the contrary message or belief in verse 3 would deny this. In effect, such a “spirit” would dissolve or destroy the body of Jesus, perhaps in the less concrete sense of denying or nullifying its importance for believers (cf. the parallel in Jn 5:18; 7:23).

Of course, if the majority text is original, the question is moot. The author in verse 3 simply negates the (orthodox) view of Christ in verse 2: the different “spirit” does not agree that Jesus is the Anointed One who has come in the flesh.

For several citations and points above, I have relied upon the detailed discussion by Bart Ehrman in The Orthodox Corruption of Scripture: The Effect of Early Christological Controversies on the Text of the New Testament (Oxford: 1993), pp. 125-35. He presents strong arguments in favor of the Majority text of 1 Jn 4:3.