Friday, November 14, 2014

The Longing for a new city


                          
We in America are preparing for another election. On Tuesday people will line up and cast their votes for those men and women whom they believe will bring change to our country ("the city"). I believe that the theme found in Aristophanes "The Birds" is one of the most relevant for today. In fact I believe it's one of the most relevant themes for all human history and that theme has to do with the longing for a new city.[1] During Barak Obama's first campaign for president, one of the slogans he used was "Change you can believe in". Most people know that the "city" is broken and we feel disenchanted and most of us long for a new city. Within Western literature we see this desire expressed all over the place. There is this idea of two cities, the city of man that's sick and broken and the longed for city of God.[2]

            In Aristophanes "The Birds" we start out with two companions who want to live among the birds and build a city in the sky.[3] We find that PISTHETAERUS and EUELPIDES are unsatisfied with the state of things and long for a new city, one where there are wedding feasts to be enjoyed and the common practice is to greet people in the streets as friends.[4] In many neighborhoods in America people live next to each other for years and never get to know one another. Walking by without even a passing glance and yet people long for connectedness and community. One of the main reasons young children get drawn into joining gangs is to have that sense of community and family.[5]

            We find out that one major benefit of living with the birds is that there is no money which eliminates all kinds of problems. EUELPIDES asks EPOPS what it's like to live with the birds and he replies "Why, 'tis not a disagreeable life. In the first place, one has no purse."[6] Not only that but every day they eat as if it was a wedding feast. So the two companions decided that the best thing to do is to found a new city, a city where there is no need of money and a place where they eat an eternal wedding banquet.[7] It's clear that Aristophanes as well as Plato[8] and the rest of mankind to this day are longing for the city of Christ.

            The city that we all long for is the one that Christ builds. The city where we share in the marriage feast[9] and where all are not only friends but brothers and sisters. The city where money isn't needed because the streets are made of gold.[10] Aristophanes in his play "The Birds" draws on that longing in all of us, that longing for the city that Christ builds.[11]

 



[1] Gage, Warren. CC604 Dante and Milton, Lesson 3.
[2] Gage, Warren. CC502 Plato and Augustine, Lesson 1.
[3] Gage, Warren. CC604 Dante and Milton, Lesson 3.
[4] Aristophanes (2012-05-11). The Birds (Kindle Locations 120-125). Kindle Edition.
[5]Children and Ganges. August 2011. the American Academy of Child and Adolescent Psychiatry. Last accessed on November 3, 2014. http://www.aacap.org/AACAP/Families_and_Youth/Facts_for_Families/Facts_for_Families_Pages/Children_and_Gangs_98.aspx
[6] Aristophanes (2012-05-11). The Birds (Kindle Locations 133-134). Kindle Edition.
[7] Gage, Warren. CC604 Dante and Milton, Lesson 3.
[8] In the Republic Plato describes the good city that is desired. Gage, Warren. CC502 Plato and Augustine, Lesson 32.
[9] Matthew 22:1-14
[10] Revelation 21:21
[11] Gage, Warren. CC502 Plato and Augustine, Lesson 21.

Saturday, October 25, 2014

Revelation as apocalyptic literature


Revelation as apocalyptic literature

Introduction:

            The book of Revelation is one of those books that some people either steer clear of, never reading it or are so enamored with it that they see it being fulfilled and unfolding in the news headlines every day. In fact there was a New Testament published in 1973 that contained "Revelation visualized"[1] which gave charts and pictures taken from that period of time, all meant to show how Revelation was starting to be fulfilled. Of course not everyone is polarized to either of these extremes but there does seem to be a large number of people that fit into these two categories.

            What is it about Revelation that makes some fear to read it and others think it's being fulfilled before their very eyes? It's my opinion that one main reason for this is because many don't know what kind of literature Revelation is. We simply don't read this kind of literature today[2] and because of that we don't have the categories it takes to properly understand this book. Just as most people have no problem reading the newspaper and distinguishing the different styles in it (Comic, obituary, classifieds, opinion sections, ect.) if we understood the style of writing that Revelation is then more people would have a better time reading and understanding it.

            Another problem is the fact the Revelation is the only book in the New Testament written in this style. There are other portions that show signs of this kind of writing such as Matthew 24, but overall Revelation is the only New Testament book that is classified as apocalyptic.

What is Apocalyptic?

            Because we today don't read this kind of literature it can be difficult for us to properly understand what is being said[3] and how, if at all, these things might apply to us today. The first step in understanding Revelation is to ask, "What is apocalyptic literature?" This genre of writing was developed and used primarily between 210 BC and 200 AD.[4] One of the more well known books written in this genre is the biblical book of Daniel found in the Old Testament. Daniel is considered by some to be the foremost literary example of this type of genre found in the bible.[5]

            The apocalyptic genre was primarily a Jewish style of writing[6] which was developed during times of persecution and oppression.[7] The main focus of Apocalyptic writings were to supply hope and encouragement in times of intense persecution and affliction. For example we see a major religious persecution under Antiochus Epiphanes (he lived from 215 BC – 164 BC) where some picture God cutting the oppressor down while being delivered by the Messiah.[8]

            The function of this style of writing was meant to reveal something.[9] The persecution and suffering that one can see is not what is most real in life. The revealing has to do with showing that the adverse conditions of this present world will end in judgment for the wicked and vindication for the righteous.[10]

            There are some key elements that most apocalypses use and if we are to properly understand Revelation we must understand not only that it's written in the apocalyptic genre but also what are some of the key features of this style of writing.

Some of the marks of apocalyptic literature

            There are numerous elements that scholars have found that most apocalyptic literature contains.[11] Some of these are the use of angels as guides, the use of symbols, and an emphasis on the kingdom breaking into history.

            Conversations with angelic beings is a common feature. Often the author of an apocalypse is accompanied by an angel or some other kind of heavenly being who acts as a guide.[12] For example Revelation mentions John receiving this revelation from an angel (Revelation 1:1). Again in Revelation 22:6 we have an angel mentioned who was to show God's servants things that were soon to take place. 

            Usually these writings are pseudonymous claiming to be written by one of Israel's past historical figures such as Adam or Moses.[13] This is one of the major differences between other apocalyptic writings and Revelation. Most of the other apocalyptic texts are written under the name of some long dead biblical figure but Revelation states that John was the recipient of this revelation and was to write it down (Revelation 1:11, 21:5).

            Often the theme of God's kingdom breaking into history is a major focus.[14] In Revelation 22:6 we are told that "The kingdom of the world has become the kingdom of our Lord and of his Christ". Clearly God's kingdom has broken in and has completely taken over.

            There is usually a strong contrast between this world and the world to come.[15] Revelation 21:1 speaks of a "new heavens" and a "new earth".

            There is also an extensive use of symbols in apocalyptic literature.[16] One writer said, "Symbols are a stock in trade of the genre."[17] Revelation is full of symbols, for example we have the seven golden lampstands and the seven stars, which are all symbols for seven angels and the seven churches (Revelation 1:12, 16, 20).

            With all of these things in mind scholars have distinguished two main types of apocalypses, the historical type that gave large overviews of history, like that found in the book of Daniel and the mystical kind which describes the climb of the seer through the heavens as Revelation does.[18]

Understanding and interpretation

            Understanding that Revelation is apocalyptic literature helps with proper interpretation because we will steer clear of those types of interpretation that go against this kind of genre. For example because we know that apocalyptic literature is literature meant to unveil or reveal something it cannot be used as a secret code kind of writing. The symbols are not meant to hide something but to reveal something, to explain something. When John mentions that there were seven golden lampstands, he isn't trying to hide what those lampstands refer to, in fact he tells us what they are later on. The point of the symbol is to draw a picture in our minds. So Revelation isn't written in code language intended to be hidden from the Romans.

            Because apocalyptic literature employs symbolic language that is meant to draw a picture in our minds, we must also refrain from making these symbols too literal.[19] For example some have theorized that portions of Revelation is discussing nuclear warfare because they are trying to make it as literal as they can.[20]

 

            One of the major themes in apocalyptic literature is that of encouragement. When people are persecuted for following God, for striving to be pious, this can cause people to wonder where is God and what is he doing? This certainly happened during the time of Antiochus Epiphanes as well as during the reigns of Nero and Domitian.

            Understanding that the theme of apocalyptic literature is to encourage those who are suffering helps us interpret Revelation properly. The main focus of this kind of literature is to unveil what is actually going on and to offer comfort, encouragement, and hope for the present.[21] Any interpretation that doesn't take into consideration that fact is deficient. It simply doesn't understand the purpose of this kind of writing.

            Understanding these important elements and the overall theme helps us to see that the majority of what Revelation is speaking about has to do with those living in the first century and not for those living thousands of years later, otherwise it would be of little or no comfort for those living during John's day.

Conclusion

            Revelation is a book that shows us the glorious gospel in picture language. The theme is one of encouragement and hope to John's readers. It's a powerful an imaginative look at the one who came to set us free from sin and death, Jesus Christ. In Revelation we see the conquering lion who destroyed Satan, sin, and death by becoming the lamb that was slain. In the end if we don't understand that Revelation is a proclamation of the crucified and risen Lord we have missed what Revelation is all about.[22]



[1] Kirban, Salem. Kirban's Prophecy New Testament (Chicago: Moody Press, 1974).
[2] Dr. Linebaugh, Jono. NT504, Lesson 53
[3] Ibid.
[4] J. E. H. Thomson, “Apocalyptic Literature,” ed. James Orr et al., The International Standard Bible Encyclopaedia (Chicago: The Howard-Severance Company, 1915), 162.
[5] Paul D. Hanson, “Apocalypses and Apocalypticism: Introductory Overview,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 280.
[6] J. E. H. Thomson, “Apocalyptic Literature,” ed. James Orr et al., The International Standard Bible Encyclopaedia (Chicago: The Howard-Severance Company, 1915), 162.
[7] D. A. Carson and Douglas J. Moo, An Introduction to the New Testament, Second Edition. (Grand Rapids, MI: Zondervan, 2005), 714.
[8] J. E. H. Thomson, “Apocalyptic Literature,” ed. James Orr et al., The International Standard Bible Encyclopaedia (Chicago: The Howard-Severance Company, 1915), 162.
[9] Dr. Linebaugh, Jono. NT504, Lesson 53
[10] Paul D. Hanson, “Apocalypses and Apocalypticism: Introductory Overview,” ed. David Noel Freedman, The Anchor Yale Bible Dictionary (New York: Doubleday, 1992), 281.
[11] J. J. Collins, “Apocalyptic Literature,” ed. Craig A. Evans and Stanley E. Porter, Dictionary of New Testament Background: a Compendium of Contemporary Biblical Scholarship (Downers Grove, IL: InterVarsity Press, 2000), 41.
[12] D. A. Carson and Douglas J. Moo, An Introduction to the New Testament, Second Edition. (Grand Rapids, MI: Zondervan, 2005), 714.
[13] Ibid.
[14] Ibid.
[15] Ibid.
[16] Ibid.
[17] William W. Klein, Craig Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation (Nashville, TN: Thomas Nelson, 2004), 445.
[18] J. J. Collins, “Apocalyptic Literature,” ed. Craig A. Evans and Stanley E. Porter, Dictionary of New Testament Background: a Compendium of Contemporary Biblical Scholarship (Downers Grove, IL: InterVarsity Press, 2000), 41.
[19] William W. Klein, Craig Blomberg, and Robert L. Hubbard, Introduction to Biblical Interpretation (Nashville, TN: Thomas Nelson, 2004), 445.
[20] Jon Courson, Jon Courson’s Application Commentary (Nashville, TN: Thomas Nelson, 2003), 1709.
[21] Dr. Linebaugh, Jono. NT504, Lesson 53
[22] Ibid.