(by Kim Thoday)

The Book of Revelation (also known as the Apocalypse of John) was originally intended to challenge and nurture the Christian communities in Asia Minor toward the end of the first-century. In other words, the Apocalypse had both a prophetic and pastoral function. The Apocalypse employs a wide variety of cryptic images – drawing upon the great Jewish traditions (liberational, prophetic and apocalyptic traditions) – to interpret the late first century Judeo-Christian milieu. For instance, Babylon and the Lamb are powerful symbols from Israel’s historic, prophetic and literary past. For Christians and Jews alike the mere mention of these words would have caused strong emotional, religious and political responses. They become useful literary tools (rhetorical devices), therefore, to apply to the contemporary first century socio-political, economic and religious situation. Babylon and the Lamb become pseudonyms for Rome and the Christ, respectively. This example is symptomatic of the imagery used throughout the Apocalypse; and indeed, this literary style or rhetoric, is indicative of Apocalyptic as a genre.

The profound, prophetic question lying close to the literary surface of the Apocalypse is to whom does your allegiance lie? Do you align yourself with Babylon or with the Lamb? The Apocalypse is dogmatic in how it measures allegiances. In the interpretive framework of this Apocalyptic writing, Wealth = allegiance to Babylon and Poverty = allegiance to the Lamb. Let us look at some examples from chapters 17, 18 and 19.

17: 5-6 Babylon is described as Babylon the great, mother of whores and of earth’s abominations … In apocalyptic antithesis to Babylon are the martyrs – those who have been put to death because of their allegiance to Jesus and their resistance to Babylon. The great whore is graphically depicted as being drunk with the blood of the saints. Note that in verse 6 – Jesus is explicitly mentioned.

17: 13-14 Other kings (representative of other peoples) are depicted as being, or as soon to be, in collusion with the power and authority of the Beast (the emperor/king) of Babylon. The inference seems to be that other nations have been seduced by the mother of whores and they are now one with Babylon – they are part of Babylon (Rome). This is evident by the fact that they too will make war on the Lamb (verse 14). The Christian hearer of the Apocalypse knows who the Lamb is (he is identified explicitly in verse 6) and now he is called Lord of Lords and King of kings. Here is an example of prophetic challenge: the Apocalypse declares emphatically and ironically who in fact is Lord and King of the known world!

Chapter 18 makes explicit the seductive powers of the mother of whores. The Apocalypse now stridently accuses the nations of all the earth for being part of the evil Babylon-like empire of Rome (verse 3). But the hearer/reader of the Apocalypse has just heard that Babylon is already fallen. In other words, despite her worldly power and wealth, Babylon’s fate is sealed. The implication is (verse 3) so too might be the fate of those who have been seduced by her might and influence. Verse 3 also makes it clear that those who have received wealth through trade with Babylon have compromised their allegiances (… and the merchants of the earth have grown rich from the power/resources of her luxury).

18: 4 Then a divine voice calls from Heaven. The voice calls those who have given their allegiances to the Lamb, but who have subsequently been seduced by Babylon. The call is one of not merely resistance, but to cut ties.

18:11-24. The focus here is on the wealth of Babylon. In the rhetoric of the Apocalpse, we see clearly that Babylon’s power is synonymous with her extravagant, opulent wealth. In this chapter, worldly wealth is the measure of Babylon’s apostasy and evil. It is also the measure of the seduction of those who have traded with her. Wealth, then, by implication is the antithesis of those who are truly followers of the Lamb – the powerless ones without wealth – many of whom have died as martyrs … And in you [Babylon]

was found the blood of prophets and of saints…(verse 24a). Indeed, the antithesis may even go further, because the last part of this verse appears to include others who have been killed or put to death unjustly … and of all who have been slaughtered on earth (verse 24b). The rhetoric of chapter 18, I would argue, is entirely consistent with the messages to the seven churches in Chapter 2 of the Apocalypse. Ephesus is chastised for its compromise with the Nicolatians. Smyrna is affirmed in its poverty and suffering. Some will be soon thrown into prison for their allegiance to Jesus. Pergamum is challenged because of some who have become too worldly and others who also follow the Nicolatian teachings. Thyatira is commended for its service and long-suffering; but is criticised for its syncretistic tolerance of Jezebel. Sardis is severely criticised for not being obedient enough to the Christian life-style. Philadelphia is encouraged because it has little power. Powerlessness and poverty likely go hand in hand. This Church is applauded for its keeping of … my word of endurance. Laodicea is prophetically envisioned as being spewed from Christ’s mouth because it is neither hot nor cold …lukewarm. It is lukewarm precisely because of its wealth. Perhaps the Church of Laodicea is most aptly indicative of those who are being called out from Babylon’s influence (18:4).

Chapter 19: The Hallelujah Chorus and Marriage Banquet over Babylon’s Demise! The blood of the martyrs is avenged (verse 2). This is again symptomatic of the pastoral emphasis of the Apocalypse. This section also introduces a pastoral and prophetic challenge to all Christians. While Babylon burns forever and ever (verse 3), the great marriage supper of the

Lamb (verse 9) has been prepared and the followers of the Lamb have been invited. It is pastoral because the poor suffering ones would be greatly encouraged by this near future liberation. It is prophetic in nature also, because it would likely cause lukewarm Christians to ask: are we invited to this marriage feast or how are we to make sure we will be invited? The Apocalypse answers this question time and again: by resisting the seductive powers of wealth, might and immorality!

19:17-21 is an incredibly macabre depiction of divine vengeful celebration. The saints are invited to sup with God and … eat the flesh of kings, the flesh of captains, the flesh of the mighty, the flesh or horses and their riders – flesh of all, both free and slave, both small and great (verse 18). The reference to slave and free, great and small likely indicates the Apocalypse’s view that divine vengeance will be inclusive of all who have compromised with Babylon. The actual eating of the enemy is very likely relevant to communities who have been severely persecuted. It is hard for us as contemporary readers of the first world to reconcile this “Gospel of vengeance and retribution” with the Synoptic Gospel emphasis upon love and forgiveness of enemies.

Some questions for discussion?

What does the Book of Revelation say to the extremes of wealth and poverty in our world today?

In what ways do we as Christians compromise our allegiances?

Under what circumstances and to what extent does the accumulation of wealth mean that we stand against Christ?

How do we go about applying the cryptic Apocalyptic symbols to our contemporary context?

Why must we be careful as first world interpreters of the Apocalypse that was written from the perspective of a persecuted, suffering, Christian experience?

What is the difference between apocalyptic and prophetic?

Does the Apocalypse advocate violence towards enemies and oppressors?

In what ways does the Apocalypse prescribe a distinctively Christian lifestyle?

Blessings in the name of the Lamb,

KIM THODAY, HEWETT COMMUNITY CHURCH OF CHRIST

http://www.hewett.org.au