Let me take a moment here to wish everyone a Merry Christmas and a... Happy New Year.
Be prosperous!
-J
Thursday, December 18, 2008
Friday, November 7, 2008
All Powerful and Mysterious
Before we move on to the letters to the churches and into the visions of Revelation, it's helpful to get in one more round of preface.
John’s audience is likely one that is familiar with a class of Judaic literature known as “Apocalyptic.” Many Jews of the day believed that there were two “ages”: the present, which is bad and without redemption, and the second is God’s golden age, when his creation is perfect, and the time between the two ages is characterized by destruction. Apocalyptic literature deals with the sins of the present, the trials of the “time between,” and the promise of the golden age. It is composed of visions of the end times, and thus is cryptic because it is thought to be describing the indescribable (Barclay, 1976). Further, such literature was often written in times of oppression, and because of the Roman dominance during the time-period when Revelation was thought to be written, the literature had to be understood by its audience, but indecipherable to enemies. Revelation uses heavy Hebrew-text imagery and symbolism that had significance and was understood to those familiar with that literature. The style uses visions to symbolize future events, so direct literal interpretation visual cues can lead to trouble (Svigel, 2000). Other books of similar style were 1 Enoch, the Book of Jubilees, 4 Ezra, and Assumption of Moses, 2 Baruch, Apocalypse of Abraham, and the Testaments of the Twelve Patriarchs, as well as Christian apocalypses such as Ascension of Isaiah, Shepherd of Hermas, the Apocalypse of Peter, and the Apocalypse of Paul (Brighton, 1999).
Apocalyptic writing is theocentric, but Rev is definitely Christocentric. For Believers, Revelation is more than “literary meditation on prophetic themes” (Brighton, 1999). Revelation is thought to be the prophecy of Jesus (through John) where John uses apocalyptic themes as long as they follow Hebrew prophecy and lead to the Christ–centered , triumphant–God ideas of Revelation. There is also the question of whether or not apocalyptic writing is esoteric and tells of present and future secrets, or whether it is more prophetic, with the purpose of influencing change of the listener/reader. Some of it is a little of both, but Revelation is prophetic in that it comes from God who desires that all people repent and believe the teachings of Christ.
The writing is not necessarily chronological (Greek khronos: time that is measured sequentially, as describing events in order; as opposed to kairos: time in terms of circumstances, such as “time to harvest”—much of time in Rev is kairos). Each vision discusses a different aspect of the time from Jesus ministry on earth to his second coming, a kind of spiral effect. More on this later.
So, Revelation seems mysterious to us; the young reformer Martin Luther wrote, “My spirit cannot adapt itself to this book” he could not see the book expounding on the Christ’s earthly ministry although he accepted it as scripture––“…we can profit by this book and make good use of it”, and later said, “Christ is nonetheless with his saints, and wins the final victory” (Barclay, 1999). The danger is that the book can be confusing and some dismiss it as not find reason to study it, and others think they’ve discovered some secret explanation or concept—but every generation since the first century has come up with different interpretations of the prophecies.
Jamaal 1:1
"God is all-powerful. Keep that Faith, make sure He is your Lord, your Father, and persevere over the trials of this world, and everything will be OK as you join the Father in heaven for eternity. As long as you can keep your jerk itch under control..."
-J
John’s audience is likely one that is familiar with a class of Judaic literature known as “Apocalyptic.” Many Jews of the day believed that there were two “ages”: the present, which is bad and without redemption, and the second is God’s golden age, when his creation is perfect, and the time between the two ages is characterized by destruction. Apocalyptic literature deals with the sins of the present, the trials of the “time between,” and the promise of the golden age. It is composed of visions of the end times, and thus is cryptic because it is thought to be describing the indescribable (Barclay, 1976). Further, such literature was often written in times of oppression, and because of the Roman dominance during the time-period when Revelation was thought to be written, the literature had to be understood by its audience, but indecipherable to enemies. Revelation uses heavy Hebrew-text imagery and symbolism that had significance and was understood to those familiar with that literature. The style uses visions to symbolize future events, so direct literal interpretation visual cues can lead to trouble (Svigel, 2000). Other books of similar style were 1 Enoch, the Book of Jubilees, 4 Ezra, and Assumption of Moses, 2 Baruch, Apocalypse of Abraham, and the Testaments of the Twelve Patriarchs, as well as Christian apocalypses such as Ascension of Isaiah, Shepherd of Hermas, the Apocalypse of Peter, and the Apocalypse of Paul (Brighton, 1999).
Apocalyptic writing is theocentric, but Rev is definitely Christocentric. For Believers, Revelation is more than “literary meditation on prophetic themes” (Brighton, 1999). Revelation is thought to be the prophecy of Jesus (through John) where John uses apocalyptic themes as long as they follow Hebrew prophecy and lead to the Christ–centered , triumphant–God ideas of Revelation. There is also the question of whether or not apocalyptic writing is esoteric and tells of present and future secrets, or whether it is more prophetic, with the purpose of influencing change of the listener/reader. Some of it is a little of both, but Revelation is prophetic in that it comes from God who desires that all people repent and believe the teachings of Christ.
The writing is not necessarily chronological (Greek khronos: time that is measured sequentially, as describing events in order; as opposed to kairos: time in terms of circumstances, such as “time to harvest”—much of time in Rev is kairos). Each vision discusses a different aspect of the time from Jesus ministry on earth to his second coming, a kind of spiral effect. More on this later.
So, Revelation seems mysterious to us; the young reformer Martin Luther wrote, “My spirit cannot adapt itself to this book” he could not see the book expounding on the Christ’s earthly ministry although he accepted it as scripture––“…we can profit by this book and make good use of it”, and later said, “Christ is nonetheless with his saints, and wins the final victory” (Barclay, 1999). The danger is that the book can be confusing and some dismiss it as not find reason to study it, and others think they’ve discovered some secret explanation or concept—but every generation since the first century has come up with different interpretations of the prophecies.
Jamaal 1:1
"God is all-powerful. Keep that Faith, make sure He is your Lord, your Father, and persevere over the trials of this world, and everything will be OK as you join the Father in heaven for eternity. As long as you can keep your jerk itch under control..."
-J
Tuesday, October 21, 2008
Onesimus
So, after a rousing offline discussion last week that started to lead back to the theme, or one of, the BoJ, "Jerks can't go (be) to (in) heaven...*" we return our** focus to something a bit less controversial***. Something that is a common theme throughout the Bible.
Chapter one, verse 1 of the Revelation of John leads us to our first aside. "To show his servants."
WILLING SLAVES, NOT SERVANTS
“Servant” from Greek doulos “slaves.” The connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The word does not bear the connotation of a free individual serving another. The most accurate translation is “bond-servant” in that it often indicates one who sells himself into slavery to another (NET note). A slave no longer has a will of their own, their time and will belong to their master. We must surrender to God. People referred to as doulos, or the similar Hebrew ebedh, in the Bible include: Abraham, Jacob, Joshua, Moses, David, Elijah, and Paul, James, and Jude all proclaim themselves to be slaves of God (Titus 1, James 1, Jude 1).
What does this say about the greatest men in the Bible?
What about Onesimus? In Philemon (uh... Chapter 1... the only one), Paul sends Onesimus, a slave--presumably a bond servant, back to his master, Philemon, to whom he owes his servitude, and thus pay his debt. Paul sends Onesimus back to rectify his relationship with Philemon, and to receive forgiveness. Paul asks for Philemon to mark Onesiumus' debt as 'paid in full' by Paul. What metaphor does this remind us of? Do you think this is the message of Philemon? What is Paul doing?
See NET translation notes for more info on 'doulos.'
*Because, it wouldn't be heaven if jerks were there. Why do you think Jesus exhorts us the way he does, yo?
**The two of you reading this
***Slavery less controversial? Slow down Jamaal! But remember... focus on eternity here. (I don't want ya'll to think I'm pulling a Lou Holtz here.)
Chapter one, verse 1 of the Revelation of John leads us to our first aside. "To show his servants."
WILLING SLAVES, NOT SERVANTS
“Servant” from Greek doulos “slaves.” The connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The word does not bear the connotation of a free individual serving another. The most accurate translation is “bond-servant” in that it often indicates one who sells himself into slavery to another (NET note). A slave no longer has a will of their own, their time and will belong to their master. We must surrender to God. People referred to as doulos, or the similar Hebrew ebedh, in the Bible include: Abraham, Jacob, Joshua, Moses, David, Elijah, and Paul, James, and Jude all proclaim themselves to be slaves of God (Titus 1, James 1, Jude 1).
What does this say about the greatest men in the Bible?
What about Onesimus? In Philemon (uh... Chapter 1... the only one), Paul sends Onesimus, a slave--presumably a bond servant, back to his master, Philemon, to whom he owes his servitude, and thus pay his debt. Paul sends Onesimus back to rectify his relationship with Philemon, and to receive forgiveness. Paul asks for Philemon to mark Onesiumus' debt as 'paid in full' by Paul. What metaphor does this remind us of? Do you think this is the message of Philemon? What is Paul doing?
See NET translation notes for more info on 'doulos.'
*Because, it wouldn't be heaven if jerks were there. Why do you think Jesus exhorts us the way he does, yo?
**The two of you reading this
***Slavery less controversial? Slow down Jamaal! But remember... focus on eternity here. (I don't want ya'll to think I'm pulling a Lou Holtz here.)
Wednesday, October 15, 2008
Pre-Introduction
OK. OK. OK. My memory isn't perfect and the joke goes further back than I remembered, but I'm going to completely forget that and hope those reading this, that would know better, will suspend disbelief until they forget. I'm also hoping that my mortgage company will trickle down a special deal for me so I get a piece of the pie and the Feds will forget.
I also recommend using several Bibles if indeed you're going to study Revelation; one that provides translation notes (NET is good), and another that you like.
A couple of other quick notes.
For some intro to the visual cues John uses it may be useful to read:
OT
Isaiah 62–66
Malachi 4
Daniel 12
NT
Matt 24–25
Acts 1:6-8
And if you're ready to dip your feet, try some non-canonical books like Enoch or Epistle of Barnabas, for examples. I wasn't going to go into the Quantum Physics yet, as I think people would liken me daft for jumping right into the possible extra-and-multi-dimensionalism of God just yet. It's not all blasphemous, I promise.
I also recommend using several Bibles if indeed you're going to study Revelation; one that provides translation notes (NET is good), and another that you like.
A couple of other quick notes.
For some intro to the visual cues John uses it may be useful to read:
OT
Isaiah 62–66
Malachi 4
Daniel 12
NT
Matt 24–25
Acts 1:6-8
And if you're ready to dip your feet, try some non-canonical books like Enoch or Epistle of Barnabas, for examples. I wasn't going to go into the Quantum Physics yet, as I think people would liken me daft for jumping right into the possible extra-and-multi-dimensionalism of God just yet. It's not all blasphemous, I promise.
Monday, October 13, 2008
In the Beginning...
So, it shall begin.
After about five years of joking around, finally, I shall begin publishing the book (blog) that sarcastic friends have requested. To ease into the idea of a regularly-updated blog, I will begin by publishing topical rants that cover my notes for the study of the book of Revelation (aka "The Revelation of John"). The joke of my Jamaalian persona began when I facilitated this study the first time, so it's relevant that the "Book" begin its text here. Nobody wants to hear, “…and so in the third grade….”
Yes, yes, I know, I know. I typically see blogs as the rantings of people who, in the worldly sense, don't matter to the grand plans of important people and entities; and further, why should I care about their misinformed opinions? And yet, here I am. Oblivious and sarcastic as ever.
How did ‘Jamaal’ start? My best friend, now an award-winning reporter for a major affiliate in Nebraska, and I facilitated a Bible study at the world-famous University Lutheran Chapel at the grand ol' U. I have somewhat of a goofy intellectual view of things, that self-admittedly may be spuriously inaccurate; which, of course, never slows me down. So, a joking "prophetic" (tongue-in-cheek) name was given to me and my ramblings and Jamaalism was born.
The "Book" (BoJ) was a good example of an oft-used joke that became somewhat useful in the various discussions during the Revelation study. College can be an unnerving, intellectually-growing kairos for young adults, as students are forced to reconcile in their minds extremely opposing viewpoints pertaining to dogma, doctrine, and theology in the various flavors of the Christian faith. I was hoping to use the book of Revelation as a lens to show how, although as important they may seem, many of these are 'yes', 'yes' issues that merely depend upon which side of the lens you are viewing from. I used the idea of 'The Book of Life' discussed in Revelation, combined with parallels to the text of the Bible, to turn the BoJ into a positive concept. While not trying to be blasphemous, the comparison shows that many of the stories of the Bible are stories where God took very imperfect people and used them for His glorious purposes, even if they were warnings of 'what not to do.' Ahem. Sometimes I think we glorify some of these people, David is a good example, when really that's not the point at all. This blog is not for Jamaalian glory, although it may seem so when ‘it’ starts to pile up deep.
And so, we will move next to the introduction of Revelation, with sprinkled wild, off-tangent spicing. The literature review, which I used to help discussion along, contained large helpings of William Barclay's and Louis Brighton's commentaries that help us get some context and ideas to begin. The slant imposes a largely historical view, and a shockingly simple conclusion. But, as a lens, we went over hill and dale and back, covering topical theology and current events.
As a teaser, the Rev. Mark Heilman sent me a summary of 'Revelation' that's quite errr... um... relevant for today's world and understanding:
Yes, yes, I know, I know. I typically see blogs as the rantings of people who, in the worldly sense, don't matter to the grand plans of important people and entities; and further, why should I care about their misinformed opinions? And yet, here I am. Oblivious and sarcastic as ever.
How did ‘Jamaal’ start? My best friend, now an award-winning reporter for a major affiliate in Nebraska, and I facilitated a Bible study at the world-famous University Lutheran Chapel at the grand ol' U. I have somewhat of a goofy intellectual view of things, that self-admittedly may be spuriously inaccurate; which, of course, never slows me down. So, a joking "prophetic" (tongue-in-cheek) name was given to me and my ramblings and Jamaalism was born.
The "Book" (BoJ) was a good example of an oft-used joke that became somewhat useful in the various discussions during the Revelation study. College can be an unnerving, intellectually-growing kairos for young adults, as students are forced to reconcile in their minds extremely opposing viewpoints pertaining to dogma, doctrine, and theology in the various flavors of the Christian faith. I was hoping to use the book of Revelation as a lens to show how, although as important they may seem, many of these are 'yes', 'yes' issues that merely depend upon which side of the lens you are viewing from. I used the idea of 'The Book of Life' discussed in Revelation, combined with parallels to the text of the Bible, to turn the BoJ into a positive concept. While not trying to be blasphemous, the comparison shows that many of the stories of the Bible are stories where God took very imperfect people and used them for His glorious purposes, even if they were warnings of 'what not to do.' Ahem. Sometimes I think we glorify some of these people, David is a good example, when really that's not the point at all. This blog is not for Jamaalian glory, although it may seem so when ‘it’ starts to pile up deep.
And so, we will move next to the introduction of Revelation, with sprinkled wild, off-tangent spicing. The literature review, which I used to help discussion along, contained large helpings of William Barclay's and Louis Brighton's commentaries that help us get some context and ideas to begin. The slant imposes a largely historical view, and a shockingly simple conclusion. But, as a lens, we went over hill and dale and back, covering topical theology and current events.
As a teaser, the Rev. Mark Heilman sent me a summary of 'Revelation' that's quite errr... um... relevant for today's world and understanding:
- There will be conflict until the end of time,
- However, God is in control and will bring it to an end in the final judgment,
- Until that time the Church is in mission, confident that God is in control.
Lastly, let me pre-empt the criticism of the idea of using Revelation as a 'lens' to view Faith, and the above summary that seems painfully simple. Remember we’re talking about Eternity. God views everything through the lens of Eternity.
God Speed and Stock to your Pantry.
-J
God Speed and Stock to your Pantry.
-J
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