Day: September 13, 2020

September 13: Revelation 2:1-7

Revelation 2:1-7

The words of the risen Jesus to John in verses 17-20 continue with the seven “letters” of chapters 2-3. Since the book of Revelation itself has an epistolary format, at least in part, the inclusion of these separate “letters” is somewhat unusual. They certainly should be regarded as something more than simple letters written to believers (along the line of Paul’s letters, etc); instead, their function and purpose is literary and rhetorical, personalizing the message of the book to seven groups of believers, which represent the Christians in Roman Asia, and, in a secondary sense, believers everywhere. Given the frequent and repeated use of seven (as a symbolic number) in the book, it seems most likely that its use here is primarily symbolic as well. This is not to say that the selection of cities is merely a literary artifice; it is possible that the author had particular knowledge and familiarity with them (as a minister in Asia Minor), but that limiting the address to seven in particular is in keeping with the character of the visions, and the book, as a whole.

Each of these letters follow a distinctive pattern, consisting of:

    • A formula of address: “To the Messenger of the congregation [e)kklhsi/a] in {city} you must write”. The address to the heavenly Messenger (Angel) assigned to the believers in the city is somewhat peculiar. Technically, John is commanded to write to this Messenger, who, one must assume, would then deliver the message to the believers. At the same time, the book is already being written to these very believers (1:4). Thus, it appears essentially to be a literary device, designed to “mediate” the message.
    • Introduction to the risen Jesus: “These (things are) said (by) the one (who…)” (Ta/de le/ge o(…). The identity of the speaker is described through phrases and titles, reflecting the special (divine) status of the risen/exalted Jesus, drawn primarily from the vision in 1:11-16 (cf. the note on these verses).
    • The address by Jesus. This functions in the manner of a royal decree, emphasizing the kingship of the risen Jesus (1:5, etc), presumably in contrast to the imperial Roman authority in Asia Minor, etc. From a rhetorical standpoint this is a “mixed” message, alternating between praise and blame.
      It begins with a statement (generally of praise): “I have seen [oi@da]…”
      This is typically followed by a statement of rebuke: i.e., “but I hold (this) against you…” (a)lla\ e&xw kata\ sou=).
      The body of the address concludes with an exhortation (and/or warning).
    • Formula of exhortation: “The (one) holding an ear must hear what the Spirit says to the congregations”. This formula appears to reflect Jesus’ own usage in the Gospel tradition (Mark 4:9, 23 par, etc). It also expresses the important theological principle, certainly familiar from the Johannine writings, that the Spirit represents the abiding presence of Jesus in and among the believers. It is also the source of prophecy, such as the visions and messages given to John in the book of Revelation.
    • Final exhortation and promise: “To the (one) being victorious…” (Tw=| nikw=nti). A promise of eschatological reward, for faithfulness and endurance to Christ, is given, using traditional (Old Testament, etc) religious language and imagery.

We can see how this is applied to the first letter, to the believers in Ephesus (2:1-7):

[Formula of address]
“To the Messenger of the (believers) called out (to assemble) in Ephesus, you must write:”
[Introduction to the risen Jesus]
“These (things are) said (by) the (one) holding firmly (to) the seven stars in his giving [i.e. right] hand, the (one) walking about in the middle of the seven golden lamp(stand)s…” (v. 1; cf. 1:12, 16)
[The address by Jesus]
“I have seen your works…” (vv. 2-3, cf. also v. 6)
“But I hold (this) against you: that you (have) left the you love th(at you had at) first.” (v. 4)
“Therefore you must remember from where you have fallen…” (vv. 5[-6])
[Formula of exhortation]
“The (one) holding an ear, he must hear what the Spirit says to the (one)s called out (to assemble) [i.e. the congregations].” (v. 7a)
[Final exhortation and promise]
“To the (one) being [i.e. who is] victorious, I will give to him to eat out of the Tree of Life…” (v. 7b)

The distinctive elements are found in the main address (vv. 2-6) and the final exhortation of v. 7b. The praise and blame of the address form a chiasm:

    • “I have seen your works…and that you are not able to bear bad (men)…and have borne (this) through my name…” (vv. 2-3) [Praise]
      —”But I hold (this) against you: that you (have) left the love th(at you had at) first” (v. 4) [Blame]
      —”You must remember from where you have fallen…and do the works (you did at) first…” (v. 5) [Blame/warning]
    • “But you hold this (in your favor): that you hate the works of the Nikolaitans…” (v. 6) [Praise]

One might also adopt an alternating thematic structure:

    • The works which the Ephesians have done (vv. 2-3)
      —Against them: they have left the love they had at first (v. 4)
    • Exhortation to do these works again (v. 5)
      —In their favor: they hate the evil works (of the Nikolaitans) (v. 6)

These particular points (in vv. 2-6 and 7b) will be examined in more detail in the next daily note.

For background information on the seven cities in Asia Minor, to which the “letters” (and the book of Revelation as a whole) are addressed, consult any reputable Bible Dictionary or Commentary, such as that by Craig R. Koester in the Anchor Bible set (Volume 38A, Yale: 2014), pp. 231-5, 255-349. This is an excellent modern critical Commentary which I have used extensively in the preparation of these notes.

Prophecy & Eschatology in the New Testament: Sayings of Jesus (Pt 4)

The Sayings and Teachings of Jesus (Part 4)

    1. Eschatological Expectation related to John the Baptist
    2. References to the coming of the Kingdom, with a clear eschatological emphasis
    3. References to the coming Day of Judgment
    4. Specific references to the coming of the “Son of Man” (Judgment context)
    5. References indicating a(n earthly?) Kingdom ruled by Jesus and his followers
    6. Other sayings with an eschatological context

The first four areas of study were addressed in the previous articles (Parts 2, 3); here we will be examining the final two areas (#5-6, in italics above).

5. A(n earthly?) Kingdom ruled by Jesus and his followers

One of the most controversial aspects of Jesus’ eschatology is whether, or to what extent, he affirms the traditional idea of the restored Israelite kingdom, which is central to much Jewish eschatological thought, from the (later) Prophets, down to Jesus’ own time. Not surprisingly, this idea gradually disappeared from early Christian writings, as the Church took on a more universal, non-Jewish (Gentile) coloring. Even where the idea of a concrete “Millennial Kingdom” was preserved, it typically was detached from its nationalistic roots. Only relatively recently has the distinctly Israelite/Jewish background of early Christian eschatology been re-affirmed, largely through two quite different avenues: (1) Dispensationalist interpretation of Bible prophecy, and (2) Critical scholarship which, in the past 50+ years especially, has emphasized both the Jewish background of the New Testament and the Jewishness of the historical Jesus. Greater awareness in Western society of Jewish customs and traditions in general, including from the time of Jesus (through the discovery of the Dead Sea Scrolls, etc) has also contributed in this regard.

There can be little doubt of the nationalistic, ethno-religious dimension to Jewish eschatology and Messianic thought. According to at least one major line of tradition (centered primarily on the Messianic figure-type of the Davidic Ruler), the end-time deliverance of God’s people, connected with the great Judgment, will involve (and/or be preceded by) the defeat of the nations and the re-establishment of the Israelite Kingdom. This eschatological scenario brings together a number of separate, but related traditions:

    • The return of Israelites from being dispersed among the nations
    • The re-establishment of Jerusalem as the religious center, with a renewed (and/or new) Temple
    • The inclusion of Gentiles, who will come to Jerusalem (and the Temple) to worship the one true God and pay homage to Israel
    • In more elaborate, developed versions, a period of this Kingdom rule (on earth) precedes the final Resurrection and Judgment in Heaven. At any rate, these represent two distinct eschatological ideals (restored Kingdom on earth, rule in Heaven) which were combined various ways by both Jews and Christians in the first centuries B.C./A.D.

It is not necessary to document here all of the relevant passages which reflect this basic expectation (of a restored Kingdom). An essential formulation is found in Micah 4:1-4 (note the overall context of chaps. 4-5), par. Isa 2:2-4; it was an important theme in (Deutero-)Isaiah, including key passages such as 49:5-6ff; 56:1-8; 60:1-16ff; and 66:18-24. Among the many passages in the later Jewish writings from the first centuries B.C./A.D., I might point out Tobit 13:11-17; 14:4-7; 2 Macc 1:27ff; Jubilees 1:15-18; Testament of Benjamin 9:2ff. Especially noteworthy is the 17th of the so-called Psalms of Solomon (mid-1st century B.C.), which provides the classic portrait of the militant Davidic Ruler who will subdue the nations, deliver God’s people, and rule over the kingdom (of God) on earth. The Messianic expectation of many Jews at the time of Jesus would certainly have included the basic idea that the kingdom of Israel would be restored and God’s people delivered from the wicked (nations), and should be recognized in such statements as Mark 15:43 par; Luke 1:32-33; 2:25b, 38. Indeed, it is stated precisely in Acts 1:6, indicating that Jesus’ disciples expected that he would fulfill this traditional role as the Anointed One (Davidic Ruler). A number of other references in the Gospel Tradition suggest a similar expectation—Mark 11:9-10 par; Luke 19:11; John 6:15. The circumstances of Jesus’ death, as recorded in the Gospels, make no sense unless the Roman authorities were concerned about the possibility that he might be identified as a Messianic figure (“King of the Jews”) who would attempt to liberate Judea from Roman rule.

The question remains: to what extent did Jesus confirm this particular view of the Kingdom as a restoration of the Israelite kingdom, or as a concrete kingdom/government established on earth? Many who heard the proclamation that “the Kingdom of God has come near” (Mk 1:15 par), echoed variously throughout Jesus’ ministry (cf. Part 1), doubtless would have understood it in such a light. Even Jesus’ disciples appear to have had it in mind (Acts 1:6, to be discussed). A number of critical scholars accept the proposition that Jesus expected to inaugurate a Messianic kingdom on earth. For traditional-conservative readers and commentators, especially those who follow a Dispensationalist mode of interpretation, such a kingdom, it is believed, will still be established at some point in the future. It must be said, however, that there is little clear evidence in the sayings of Jesus which supports the idea of a Kingdom to be established on earth. Most of the Kingdom-sayings and teachings are ambiguous in this regard. As far as I am able to determine, the emphasis appears to be twofold: (1) the coming Judgment, and (2) heavenly/eternal reward for the righteous (believers/followers of Jesus). The scene of this Judgment, which, in its most ancient context, would have referred simply to the afterlife, appears to be in the Heavenly court (cf. the sayings surveyed in Parts 2 and 3).

There are several sayings which do allow for the possibility of an earthly, Messianic kingdom, ruled by Jesus and his disciples, but even these are not entirely clear.

Mark 10:35-40ff par.

In this tradition, two of Jesus’ disciples (the brothers Jacob [James] and John) make the following request:

“Give to us that, one out of your giving [i.e. right] (hand), and one out of (your) left (hand), we might sit (with you) in your splendor” (v. 37)

At the historical level, it is most unlikely that Jesus’ disciples would have had any real understanding of his impending resurrection and exaltation to heaven; rather, they were presumably referring to the idea of a kingdom on earth which would be ruled by Jesus (as Messiah). This is perhaps confirmed by the Matthean parallel (20:21), which reads “in your kingdom” instead of “in your splendor”. His response is significant in the way that he directs them away from the motif of Messianic splendor, and toward the idea of his suffering and death—something which would not have been expected in regard to the Messiah at his coming (vv. 38-39). It is clearly expressed that the disciples, like Peter in the Transfiguration scene (9:6 par, cf. also 8:32-33), did not understand the implications of what they were saying. The following section (vv. 41-45) draws out this contrast even further—one should not be seeking for honor and rule, but to give sacrificial service to others, following Jesus’ own example. At the same time, Jesus does not deny the essential thought underlying their request—to sit alongside of him in the glory of his rule—but he has redefined it in terms of reward for faithful discipleship. It is interesting to compare the similar way Jesus responds to the disciples in Acts 1:6ff.

Matthew 19:28 / Luke 22:28-30

In close proximity to Matthew’s version of the above traditions (20:20-28), is another saying related to the ruling position of Jesus and his disciples. It is possible, in the Matthean narrative at least, that the request in v. 21 is in response to the earlier declaration by Jesus in 19:28:

“Amen, I relate to you, that you, the (one)s following me, in the (time of) coming to be again [i.e. rebirth/resurrection], when the Son of Man sits upon the ruling-seat of his splendor, you also will sit (as one)s upon twelve ruling-seats, judging the twelve offshoots [i.e. tribes] of Yisrael.”

The basic idea suggests a concrete kingdom, such as the traditional restored/Messianic kingdom on earth. However, the context of the saying clearly sets it in the time of paliggenesi/a (“coming to be again”). This word came to be used as a technical term (in Greek philosophy, etc) for the rebirth of the world at the end of the current Age, or, in particular, the rebirth of souls in the future Age. The latter would have been understood in terms of resurrection for Jews and Christians in the first centuries B.C./A.D., with the end of the current Age being associated specifically with God’s coming Judgment. The word paliggenesi/a thus is eschatological, related to the end-time Judgment and the resurrection. Interestingly, Josephus does use the word in a figurative sense to convey the idea of the restoration (from exile) of Israel as a people (Antiquities 11.66). The only other occurrence in the New Testament (Titus 3:5) is also figurative, symbolic of the believer’s spiritual “rebirth” in Christ, where the setting is the Baptism ritual. It is, however, likely that the Baptismal use of the term draws upon the earlier cosmic sense of the world’s rebirth, such as took place after the great Flood (which prefigures the end-time Judgment)—cf. Philo Life of Moses II.65; 1 Clement 9:4; and note the association between baptism and the flood in 1 Pet 3:20-21.

The context of the Synoptic saying in vv. 29-30, as formulated in Matthew’s version, emphasizes heavenly/divine (eternal) Life in the Age to Come (cp. Mk 10:30; Lk 18:30). If the request in 20:21 is in response to this statement, then the disciples (or their mother, in Matthew’s version) may well have misunderstood the thrust of the saying. Certainly the focus, as in 20:22ff, is on true discipleship—following Jesus to the end, regardless of the cost.

Luke records a similar saying, though in a very different context, as part of the Last Supper scene (Lk 22:28-30). The overall narrative in 22:24-30 seems to draw upon both traditions cited above (Matt 19:28 [Q?] and the Synoptic Mk 10:35-45 par). Whatever the original historical setting, the inclusion of these sayings by Jesus in the context of the Last Supper—his impending death and the betrayal by Judas—results in a most powerful association, contrasting false discipleship (Judas and the dispute in v. 24) with the true. The disciples who remain (after Judas’ departure, cp. John 13:27-31a) are regarded as Jesus’ true followers; the words which follow in vv. 28-30 must be understood in this light (the italicized portions parallel Matt 19:28, above):

“But you are the (one)s having remained through(out) with me in my testing; and I will set through for you, even as my Father set through for me, a kingdom, (so) that you may eat and drink upon my table in my kingdom, and you will sit upon ruling-seats judging the twelve offshoots [i.e. tribes] of Yisrael.”

This indicates a promise of fellowship (eating and drinking), similar to that of the Passover meal of the Last Supper, but also reflects the formal relation of vassalage—the faithful vassal is allowed to eat at the suzerain’s own table, and is given a subordinate kingdom, ruling under the authority of the suzerain. The disciples receive this ruling authority from Jesus, just as Jesus received it from God the Father. The image of eating and drinking in the Kingdom draws upon the tradition of the Eschatological/Messianic meal or banquet, indicated already in Old Testament passages such as Isa 25:6-8; 55:1-2; 65:13-14 (cf. also 1 Enoch 62:14; 2 Baruch 29:4; 3 Enoch 48:10; Sayings of the Fathers [Pirqe ‘Abot] 3:20, etc; Fitzmyer, p. 1026). Jesus uses this tradition a number of times in his parables (to be discussed in the next study).

How should we understand this declaration that Jesus’ faithful disciples will judge the twelve tribes of Israel? We must consider both the scenario which is being depicted, as well as the relationship between the disciples and the (twelve) tribes of Israel. There are several possibilities:

    • It is the scene of the Judgment (of all nations/peoples), and the disciples have the privilege of sitting as judges over the people of Israel. We find the idea of believers participating in the Judgment several times in the New Testament (1 Cor 6:2-3; Rev 2:26-27; 20:4), but nowhere else in the Gospel does Jesus mention his disciples serving in this role.
    • The (twelve) disciples have a special place of honor and rule in heaven. Here the meaning of kri/nw is broader than a judicial role, extending to other aspects of ruling power and authority. In the book of Revelation it is extended still further, being granted not only to the apostles, but to other/all faithful believers (2:26-27; 3:21; 20:4 [?]). The limitation to the “tribes of Israel” may simply reflect the scope of Jesus’ own ministry; eventually, the image would become universal, with believers coming from all the nations.
    • The reference is to a Messianic kingdom on earth. The nations will have been defeated and made to submit to the authority of God’s Anointed One, but will still exist on earth similar to the way they do now (or in Jesus’ time). As such, an earthly kingdom over many different groups of people would require a governing structure. The (twelve) disciples govern (kri/nw again meaning “rule” as much as “judge”) Israel. Many commentators feel that this indeed is what (the historical) Jesus had in mind. The problem is, it is extremely difficult to find any other clear examples which refer to an earthly (Messianic) kingdom governed by disciples/believers, either in the Gospels or in the remainder of the New Testament (Rev 20:4-6 being a possible exception, cf. also 5:10).
    • It is largely symbolic, with the twelve disciples representing the twelve tribes, particularly in the sense of a restored/reconstituted Israel—the people of God who accept Jesus as God’s Anointed One. In my view this is perhaps the best explanation, as it would seem to confirm the obvious association between the Twelve and Israel (almost certainly intended by Jesus in the selection of the Twelve). The symbolism is unmistakable in the book of Acts (1:6 through chapter 2, and further), though it must be admitted that the theme of the “restoration of Israel” is not as explicit in Jesus’ sayings and parables.
    • It is symbolic of eternal/heavenly reward, the emphasis being not so much on the function of judging/ruling the twelve tribes, but on their sharing the honor and power which belongs to the exalted Jesus. This would seem to be the main point in several of the parallel references in the book of Revelation (esp. 2:26-28; 3:21).

With regard to the last interpretation, a special point of interest—occurring in both the Lukan version of the saying (22:28-30) and the verses in the book of Revelation cited above—is the chain of relation, which is both hierarchical and reciprocal:

God the Father
|
Jesus (the Son)
|
Disciples/Believers

Jesus receives a kingdom from the Father, and, in turn, gives a kingdom to his faithful followers. As noted above, this reflects the ancient and traditional concept of vassalage, whereby there is a distinctive socio-relational component (dynamics of friendship and loyalty) to governmental structures. The same structure occurs frequently throughout the discourses of Jesus in the Gospel of John, where the reciprocal aspect comes more clearly into view: (1) the Disciples give honor and power back to Jesus, i.e. recognizing his kingly rule, and (2) Jesus gives the kingdom/kingship back to the Father (on this point, see esp. 1 Cor 15:24). From the standpoint of early Christology, it is after his death and resurrection that Jesus receives his Kingdom from the Father, expressed especially through the idea of Jesus being at the “right hand” of the Father in heaven (but cf. also the beginning of the parable in Lk 19:12, to be discussed).

If the image of eating and drinking in the Kingdom were to be taken literally, in a concrete sense (i.e. ordinary physical food and drink), then it would confirm the idea of an earthly kingdom. While this generally conforms to certain strands of Old Testament tradition (i.e. the coming Age as a time of peace/prosperity on earth), and may well reflect popular expectation (Lk 14:15), it is rather difficult to sustain when one considers the sayings and parables of Jesus carefully. The illustration in Matt 8:11-12 appears to be proverbial, but otherwise reflects the setting of the Judgment (brought out more clearly in the Lukan parallel, 13:28-29); cf. also Matt 22:2ff. Jesus’ statement at the Last Supper (Mk 14:25 par) is somewhat ambiguous, though the narrative context assumes his impending death and resurrection. The Matthean version emphasizes a meal that is to be shared with his disciples, indicating a heavenly setting (“…when I drink it new with you in my Father’s Kingdom”). Luke records two such parallel statements, in addition to the reference in v. 30:

“I should (certainly) not eat it [i.e. the Passover meal] (again) until (the time in) which it should be fulfilled in the kingdom of God” (v. 16)
“I should (certainly) not drink from the produce of the vine from now on, until (the time at) which the kingdom of God should come” (v. 18)

I take the first reference to mean that the Passover meal will be fulfilled in the Kingdom—almost certainly in the sense of Jesus’ death and resurrection, but with a possible allusion to the idea of the eschatological/Messianic banquet (cf. above). The expression “…when the kingdom of God should come” is best understood in relation to the coming Judgment, and the heavenly/eternal reward which follows; however, the wording does at least leave open the possibility of referring to a Messianic kingdom on earth.

6. Other sayings with an eschatological context

There are relatively few other sayings which reflect an eschatological meaning or understanding. The parables will be examined in the next study.

Mark 10:29-30 par.

There are several interesting variations in this Synoptic tradition, located at the conclusion of the episode with the “Rich Young Ruler” (10:17-22ff par). The saying clearly refers to reward for those who have followed Jesus faithfully, in an eschatological context (“the coming Age”); but there is some confusion as to the exact nature of the reward, and the extent to which it is earthly, heavenly or ‘spiritual’:

“…there is no one wh(o has) left house or brothers or sisters or father or mother or offspring or fields for my sake, and for the sake of the good message, (that,) if (so,) he should not receive a hundredfold now in this time—houses and brothers and sisters and mothers and offspring and land—with pers(ecution)s, and in the coming Age, (the) Life of the Age [i.e. eternal life].”

Mark’s version emphasizes the suffering of the disciple in the present age (“…with persecutions”). Luke’s version (18:29-30), on the other hand, seems to give a more positive balance of heavenly/eternal and earthly reward:

“…there is no one wh(o has) left house {etc….} for the sake of the kingdom of God, who should not (indeed) receive many (more) in this time, and, in the coming Age, (the) Life of the Age [i.e. eternal life].”

It is by no means clear what disciples will receive (from God, some MSS use the verb a)polamba/nw, “receive from“) in the present time. Perhaps it refers to special blessing which attends their fellowship with Jesus, along the lines of Lk 10:23-24 par; Mk 4:11 par, etc. In either case, the reward in “this time” (the present) is clearly distinguished from the eternal reward in “the coming Age”.

Matthew’s version (19:29) removes the specific mention of reward in the present time:

“And every one wh(o has) left houses {etc….} for the sake of my name, will receive a hundredfold and will receive the lot of [i.e. inherit] (the) Life of the Age [i.e. eternal life].”

However, this has been prefaced by the saying indicating a specific reward for the twelve disciples/apostles (v. 28, discussed above). The emphasis on “eternal life” in v. 29 increases the likelihood that the reward in v. 28 is also heavenly/eternal (and not related to a Messianic kingdom on earth).

Mark 12:18-27 par

This Synoptic tradition records a discussion between Jesus and certain Sadducees on a point related to the resurrection, meant to test him (v. 18). Jesus dismisses the elaborate scenario they set forth (vv. 19-23), making the important point (v. 25) that, upon the resurrection, the righteous will live/exist like the heavenly beings (Messengers/’Angels’). They will not marry, nor, one may assume, be engaged in other sorts of physical pursuits as would take place during their life on earth. According to traditional (Jewish) eschatology, the resurrection would occur at the end-time, prior to (or after) the Judgment. Originally, resurrection was thought to be limited to the righteous, but, eventually, the idea developed that all human beings—righteous and wicked both—would be raised and enter into the Judgment. This idea is expressed by Jesus elsewhere, in John 5:21-29.

Matthew 9:37-38 / Luke 10:2

Here the saying more properly relates to the actual ministry of Jesus and his disciples—preaching the good news, etc. However, the thrust of this preaching had to do with the coming of the Kingdom, and there is almost certainly an eschatological allusion implicit in the harvest imagery used here. This is traditional, going back to the Old Testament Prophets (e.g. Joel 3:1-13; Isa 27:11-12). It was used as a clear eschatological image by John the Baptist (Matt 3:12 par), and also by Jesus in his parables (Mk 4:29; Matt 13:30, 39).

Matthew 11:12 / Luke 16:16

In this saying, which is formulated quite differently in Matthew and Luke, one detects something of a distinctive eschatological orientation. Luke has it in a detached context; it reads:

“The Law and the Foretellers [i.e. Prophets] (were) until Yohanan; from then (on) the kingdom of God is (announc)ed as good news, and every (one) forces (his way) into it.” (16:16)

In Matthew, the sense is quite different, the eschatological context—the proclamation of the impending coming of the kingdom of God, following John the Baptist’s ministry—is coupled with the motif of suffering and persecution, as in the Synoptic Mk 9:11-13 par. Note the Matthean formulation:

“And from the days of Yohanan the Dunker until now, the kingdom of the Heavens is treated with force, and forceful [i.e. violent] (person)s grab (hold of) it.” (11:12)

Luke 12:49-51ff par

These sayings on discipleship (cp. Matt 10:34-37) also have an eschatological tone. This can be seen by the parallels with John the Baptist’s declaration (Luke 3:16-17 par), as well as the themes of persecution and social division in other teaching by Jesus in an eschatological context (Mk 13:9-13 par; Matt 10:16-23; Lk 12:4-12). The verses which follow (vv. 54-56 par) also serve as a kind of eschatological warning.

Matthew 23:37-39 / Luke 13:34-35

Matthew’s version of this foreboding declaration comes at the climax of the great Woes-section in chap. 23, especially vv. 29-36 which prophesy the coming judgment upon Jerusalem. In the Eschatological Discourse (to be discussed), the fate of Jerusalem is tied closely to the coming Judgment and end of the current Age.

Luke 19:41-44; 23:28-31

These sayings follow the same theme as 13:34-35; they will be discussed in more detail in the study of Luke’s version of the “Eschatological Discourse”.

Several other sayings should be mentioned:

    • Luke 10:18—The declaration “I observed the Satan falling as a (lighting) flash out of heaven” remains somewhat mysterious. It may well have eschatological significance—i.e., Satan’s control over the earth in the current Age has come to an end.
    • Luke 12:2-3—There would seem to be an eschatological aspect to the warning in this saying; compare the different emphasis (and wording) in the Matthean parallel, 10:26-27.
    • Matthew 28:20—In the closing words of the Gospel, Jesus promises his disciples “I am with you all the days, until the completion (all) together of the Age”, i.e. the end of the current Age. The reference to the disciples’ mission into “all the nations” (v. 19), along with the expression “all the days”, seems to modify the sense of imminence which pervades much of the eschatology in the Gospels. This will be discussed in a separate article.

Finally, though it does not actually count as a saying of Jesus, we should note the request by the “good thief” on the cross in Luke’s version of the Passion narrative (Luke 23:42). It involves a significant textual variant:

“Remember me, when you should come into [ei)$] your kingdom.”
This is the reading of Ë75 B L al
“Remember me, when you should come in [e)n] your kingdom.”
The reading of a A C2 R W Y 0124 0135 f1,13, etc

The first follows the basic early Christian proclamation that Jesus received his kingdom/kingship from God after his death and resurrection (exaltation to the “right hand” of the Father). The second reading could be understood in the sense of Jesus’ return at the end-time Judgment—coming in/with the Kingdom. The reading of Codex Bezae (D) would seem to confirm this meaning: “…in the day of your coming”. The first reading (of Ë75, B, etc) better reflects Jesus’ response, promising that the “good thief” will be with him in heaven (Paradise, i.e. the ‘garden of God’).

Prophecy & Eschatology in the New Testament: Sayings of Jesus (Pt 3)

The Sayings and Teachings of Jesus (Part 3)

    1. Eschatological Expectation related to John the Baptist
    2. References to the coming of the Kingdom, with a clear eschatological emphasis
    3. References to the coming Day of Judgment
    4. Specific references to the coming of the “Son of Man” (Judgment context)
    5. References indicating a(n earthly?) Kingdom ruled by Jesus and his followers
    6. Other sayings with an eschatological context

The first two areas of study were addressed in the previous article (Part 2); here we will be examining the next two areas (#3-4, in italics above).

3. The Coming Day of Judgment

The idea of a final Judgment by God upon the world is probably the most common eschatological motif in early Christian thought, and it informs nearly every aspect of the eschatology of the New Testament. While the basic idea is common to many cultures, the early Christian understanding derives from Old Testament and Jewish tradition—especially as related to the expression “Day of YHWH” in the Prophetic nation-oracles, etc. The main passages using this expression are: Isa 13:6ff; Jer 46:10; Ezek 13:5; 30:3; Joel 1:15; 2:1ff; 3:14; Amos 5:18ff; Obad 15; Zeph 1:7-8ff; 2:2-3; Zech 14:1-3ff; Mal 4:5; many others allude to it. The original background presumably stems from ancient “holy war” tradition, in which God does battle for his people against their enemies. Gradually, especially in the context of the Exile and post-Exilic period, the idea came to reflect the eschatological (and Messianic) expectation of Israel. Support for this certainly could be found in the Prophets—the “Day of YHWH” was a time when God would appear to judge (and punish) the wicked, and to deliver the faithful among his people.

When the similar expression “Day of the Lord” comes to be used in the New Testament, it still refers to the end-time Judgment of God upon humankind, but it is now thoroughly connected with a belief in the return of Jesus, who will appear as God’s chosen representative to judge the earth (cf. 1 Cor 1:8; 5:5; 2 Cor 1:14; 1 Thess 5:2; 2 Thess 2:2; 2 Pet 3:10, etc). This role of Jesus, as one who brings about (and oversees) the final Judgment, is central to early Christian preaching, as we shall see when we examine the eschatology in the book of Acts. However, the idea also goes back to the sayings of Jesus himself, especially those which refer to the end-time appearance of the “Son of Man”. These references will be examined in the next area of study (section #4) below. Here, I wish to survey the sayings which refer more generally to the coming Judgment. I divide these as follows:

    • Sayings which specifically mention the (day of) Judgment
    • Those which deal with reward/punishment, in the context of an end-time Judgment
    • Specific sayings which mention entering/inheriting/receiving the Kingdom
a. Sayings which mention the (day of) Judgment

Somewhat surprisingly, there are almost no sayings in the core Synoptic tradition (as represented by the Gospel of Mark) which use either the verb kri/nw (“judge”) or the related nouns kri/si$, kri/ma (“judgment”); indeed, there is only one—Mark 12:40 par. It is much more common in Matthew and Luke, both the material they share in common (“Q”), and other sayings unique to each Gospel. These are:

All of these sayings draw upon traditional religious and ethical language (and instruction), warning people that ultimately they will face judgment by God for the things they have said and done. In Jesus’ sayings, this viewpoint has been adapted slightly, so that it now also refers to people being judged for the way in which they responded to Jesus in their lifetime (cf. below on the Son of Man sayings).

b. Sayings dealing with reward and punishment

There are a number of such sayings by Jesus, and all (or nearly all) of them have a strong eschatological orientation—i.e., they refer to the (heavenly) reward or punishment which a person receives following the Judgment.

The idea of the reward which one will receive from God, for faithfulness in following Jesus (his teachings and example, etc), is especially prominent in the Sermon on the Mount (and the parallel Lukan “Sermon on the Plain”), beginning with the Beatitudes (Matt 5:3-12 par, esp. verse 12); on the eschatological background of the beatitude form, cf. my earlier series on the Beatitudes. The contrast between the present (earthly) situation and the ultimate heavenly situation is most striking in the Lukan version (6:20-23), with its woes (vv. 24-26), reflecting a reversal-of-fortune theme common in Jesus’ teaching. Other references dealing with reward and punishment are:

Especially noteworthy is the prophetic illustration in Matt 7:21-23 (par Lk 6:46; 13:25-27), in which Jesus apparently casts himself in the role of judge, distinguishing his true followers (those who do “the will of my Father in heaven”), from those who only claim to be so.

When we examine the wider Synoptic tradition, several passages stand out:

    • Mark 10:29-31 par—those who have sacrificed everything to follow Jesus, enduring deprivation and hardship in this life, will receive heavenly reward (eternal life) in the “Age to Come”. Note the variations between the Gospels (Matt 19:28-30; Lk 18:29-30) on the precise nature of the reward, with apparent fluctuation between heavenly and earthly(?) emphasis.
    • Mark 9:41 (par Matt 10:41-42)
    • Luke 10:20, with a possible eschatological nuance to vv 18f
c. Entering/inheriting/receiving the Kingdom

A number of the sayings express the idea of heavenly reward in terms of “entering” (or inheriting, receiving) the Kingdom, and, conversely, of punishment as failing to do so.

4. The Son of Man Sayings

These are the sayings of Jesus which refer to the “Son of Man” figure in a clear eschatological context. Jesus’ use of the expression “the Son of Man” (o( ui(o\$ tou= a)nqrw/pou) is distinctive, and, it would seem, unique to his discourse. That it reflects an authentic characteristic of the historical Jesus, his mode of expression, is confirmed by the fact that hardly occurs at all elsewhere in the New Testament or in other early Christian writings. It is not a title regularly used of Jesus by early believers; the occurrences in Heb 2:6 and Rev 1:13; 14:14 are quotations from the Old Testament. It is virtually limited to the Gospels, and, even there, is essentially never found except in the words of Jesus. Originally, as I have discussed elsewhere on a number of occasions, the expression “son of man” (Heb <d*a* /B#, Aram. vn`a$ rB^) was simply a (poetic) parallel for “man”—that is, a human being or member of the human race. It came to be used as a personal reference, a circumlocution for the pronoun “I” (i.e., this particular human being), though it is hard to find clear examples of this usage prior to Jesus. There can be no question, however, that Jesus did use the expression in just this way—as a self-designation or reference to himself. We may isolate three specific contexts for the expression “son of man” in Jesus’ sayings and teachings, as recorded in the Gospels:

    1. Where he identifies himself with the human condition—especially in terms of human suffering and mortality (death)
    2. Specific references to his impending death (and resurrection)
    3. Eschatological references to “the Son of Man”

The last category is the subject of this study. A critical analysis of these eschatological references is complicated by several factors, most notably the historical context. If Jesus is referring to his own future coming (i.e., after his death and resurrection), this would have been largely unintelligible to people at the time. Even his own closest disciples would have had little or no awareness of this sequence of events (death, resurrection, ascension, future return). This has led critical commentators to give serious consideration to two different possibilities:

    • The sayings, insofar as they identify the coming of the Son of Man with Jesus’ return, are largely the product of the early Church
    • In these sayings, Jesus is not referring to himself, but to a separate/distinct figure indicated by the title “Son of Man”

As I have discussed in an earlier study, there would seem to be very little evidence in the Gospels themselves for the first possibility. The second is much more plausible, but, in my view, cannot be embraced without serious qualification. I would offer the following explanation:

Jesus was drawing upon a tradition, derived primarily (if not exclusively) from Daniel 7:13-14, which envisioned a divine/heavenly being who would appear at the end-time to deliver God’s people and usher in the Judgment. For the background of this eschatological (and Messianic) figure, which would have been understood by at least some Israelites and Jews in Jesus’ time, cf. Part 10 of the series “Yeshua the Anointed” (also the separate note on Dan 7:13f). Jesus identifies himself with this figure, but not in a way which would have been readily understood by people at the time (note the confusion indicated in John 12:34). The identification would have been implicit, based on his distinctive use of the expression “son of man”, and not made absolutely clear until the scene before the Sanhedrin (Mark 14:61-62ff par, cp. Acts 7:55-56). This view, I think, allows for a proper interpretation of the eschatological Son of Man sayings in the Gospel Tradition. Jesus could have made these references, without his disciples (at the time) necessarily connecting them with his own post-resurrection return.

In the core Synoptic tradition, as represented by the Gospel of Mark, there are three such Son of Man sayings:

    • Mark 8:38: “For whoever would feel shame over me and my words in this adulterous and sinful (time of) coming to be [i.e. age/generation], (so) also the Son of Man will shame over him, when He should come in the splendor of His Father with the holy Messengers.”
      The Lukan parallel in 9:26 is largely identical, the main difference being the reading “in His splendor and the (splendor) of His Father…”. Matthew’s version (16:27, cf. below) is quite different.
    • Mark 13:26: “…and then they will look with (their) eyes at [i.e. see] the Son of Man coming on/in (the) clouds with much power and splendor”
      Again, Luke (21:27) is nearly identical, while Matthew differs considerably (note the additional words in italics):
      Matt 24:30: “and then the sign of the Son of Man will be made to shine forth in heaven; and then all the offshoots [i.e. peoples/races] of the earth will beat (themselves) and they will look with (their) eyes at [i.e. see] the Son of Man coming upon the clouds of heaven with much power and splendor”
    • Mark 14:62: “…and you will look with (your) eyes at [i.e. see] the Son of Man, sitting out of the giving [i.e. right] (hand) of the Power and coming with the clouds of heaven!”
      Matthew (26:64) and Luke (22:69) both record the saying prefaced with a temporal indicator (“from now [on]…”); otherwise, Matthew is identical to Mark, while Luke’s version is in a simpler form which also removes the visual/visionary aspect:
      “…the Son of Man will be sitting out of the giving [i.e. right] (hand) of the Power of God!”

The first saying (Mk 8:38 par) follows the traditional end-time Judgment scene indicated in the sayings noted above (section #3). The Son of Man plays a leading role in overseeing (or otherwise participating in) the heavenly Judgment; the ethical dimension has been reinterpreted to cover the disciple’s faithfulness in accepting and following Jesus (cf. below). The sayings in Mk 13:26 and 14:62 pars more properly refer to the end-time appearance, or coming, of the Son of Man, and both draw clearly upon Daniel 7:13. The emphasis in Daniel is somewhat different, in that the heavenly figure (“one like a son of man”, i.e. resembling a human being) comes on the clouds toward God, i.e. approaching Him, rather than becoming visible to people on earth. However, the motif of the end-time Judgment (and deliverance of God’s people) was already present in the original vision (v. 14ff). The saying before the Sanhedrin is distinctive for several reasons:

    • Here Jesus makes a much more explicit identification of himself with the Son of Man figure
    • In the context, it is related to the death and eventual resurrection of Jesus
    • Dan 7:13f is blended together with the idea of Jesus being present at the “right hand” of God. This motif comes primarily from Psalm 110:1, and was central to the earliest Christian understanding of Jesus—his resurrection resulted in his exaltation to heaven and a position at God’s right hand.
    • All of this is further connected with Jesus’ identity as the Anointed One (Messiah) and “Son of God”, cf. the question in Mk 14:61 par.

Luke’s version of the saying in Mk 14:62 (22:69) eliminates the eschatological aspect, possibly with the tradition in Acts 7:55-56 in mind. However, in 21:27 the eschatological dimension is retained. This saying (Mk 13:26 par) will be discussed as part of the upcoming study on the “Eschatological Discourse” of Jesus. The connection in Matt 24:30 between Dan 7:13-14 and Zech 12:10 is also attested in the book of Revelation (1:7).

There are additional Son of Man sayings in the so-called “Q” material—i.e., the traditions shared by Matthew and Luke, but not found in Mark. In theme and concept these follow the Synoptic sayings in Mk 8:38 and 13:26 par, relating to: (a) the Judgment to be ushered in (and overseen) by the Son of Man, and (b) the coming/appearance of the Son of Man at the end-time. Several other sayings, unique to Matthew and/or Luke, will also be included under these headings.

(a) The Judgment Scene.

    • Matthew 10:32-33 / Luke 12:8-9. This double-saying is generally parallel to that of Mark 8:38 (cf. above). Note that only in Luke’s version is the expression/title “Son of Man” used; in Matthew’s version, Jesus uses the pronoun “I”, indicating that it is self-designation (on this, cf. above).
    • Matthew 13:41 (cf. also verse 37)—this reference will be discussed as part of the study of the eschatological elements in Jesus’ parables.
    • Matthew 16:27—in place of Mk 8:38 par, Matthew includes a similar saying where the Judgment scene is connected more clearly with the coming/appearance of the Son of Man:
      “For the Son of Man is about to come in the splendor of his Father, with his Messengers, and then he will give from (himself) [i.e. reward/repay] to each (person) according to his deeds”
      This saying (along with that of v. 28) will be discussed further in an upcoming note on the eschatological imminence indicated in certain of Jesus’ sayings.
    • Matthew 25:31—the Judgment scene is vividly depicted in this parable, which will be discussed further at the proper point in this series.
    • Luke 21:36—part of the Lukan “Eschatological Discourse”, to be discussed.

(b) The Coming/Appearance of the Son of Man. These references largely preserve the Judgment context; however, it is the sudden/impending appearance of the Son of Man which is particularly emphasized.

    • Matthew 24:27 / Luke 17:24
    • Matthew 24:37, 39 / Luke 17:26, 30
    • Matthew 24:44 / Luke 12:40
      All these sayings are included in Matthew’s version of the “Eschatological Discourse” (Luke has them in different locations), and will be discussed further as part of our study on the Discourse.
    • Matthew 16:28—Matthew’s version of the Synoptic saying in Mk 9:1 par will be discussed in the upcoming note on “imminent eschatology” in Jesus’ sayings.
    • Luke 17:22—This saying, along with the peculiar phrase “one of the days of the Son of Man”, will be discussed in the study on the Eschatological Discourse.
    • Luke 18:8—A rather famous saying, often cited entirely out of context:
      “…the Son of Man, (at his) coming, will he find trust upon the earth?”
      It, too, will be touched on briefly in discussing imminent eschatology in Jesus’ sayings.

Finally, notice should be given to the statement by Jesus in Matthew 19:28:

“Amen, I relate to you, that you, the (one)s following (the path with) me, in the (time of) coming to be (alive) again [i.e. resurrection], when the Son of Man should sit upon his ruling-seat of splendor, you also will sit upon twelve ruling-seats judging the twelve offshoots [i.e. tribes] of Yisrael.”

The idea of judgment is certainly present, but the emphasis is on the heavenly throne/court setting, rather than on the Judgment scene itself. It is roughly parallel to the opening of the parable in 25:31. Luke records a saying very similar to Matt 19:28 (22:28-30), which is often regarded as coming from the “Q” line of tradition (despite the different settings). Luke’s version does not use the title “Son of Man”. The saying in Matt 19:28 will be discussed further in the next part of this study (section #5).