Phillip J. Long - Discussion of 2 Baruch

2 Baruch and the Fall of Jerusalem

https://readingacts.com/2016/08/30/2-baruch-and-the-fall-of-jerusalem/

by Phillip J. Long

August 30, 2016

2 (Syriac Apocalypse of) Baruch appears to have been written in the late first century, probably around A.D. 100. Like 4 Ezra, the book is a response to the recent fall of Jerusalem. Using the persona of Jeremiah’s scribe Baruch, the author of this book is answering a theological question, "Why has God allowed the Temple to be destroyed a second time? Has God cancelled his promises to his people? Is there any future for Israel?" Since it was written about the same time as the New Testament’s Revelation, it is one of the more significant Second Temple period apocalypses.

4 Ezra and 2 Baruch share many similarities, although the direction of the influence is hard to determine. Klijn is inclined to see 2 Baruch as dependent on 4 Ezra; he therefore dates the book to the first part of the second century (OTP 1:616-52). Collins argues for a date a bit earlier based on the fall of Jerusalem in the twenty-fifth year of king Jeconiah in the first verse of 2 Baruch. This is not historically accurate, so it is possible the author is referring to the fall of Jerusalem in A.D. 70, twenty-five years in the past (Apocalyptic Imagination, 212-3). The book was written in Palestine and most likely in Hebrew originally. The book is closely related to the rabbinic literature and seems to be exhorting diaspora Jews from the perspective of Palestinian Jews (OTP 1:617).

2 Baruch 1-4 forms an introduction to the book. The author takes on the guise of Baruch son of Neriah, the companion of Jeremiah. He is told by the Lord that all of the things which happened to the northern ten tribes will happen to the south as well. Jerusalem will fall and the people will be punished. Baruch agrees this punishment cannot be resisted, but asks the Lord what will happen after the city is destroyed. Are the promises of God ever to be fulfilled? The Lord’s answer is that a New Jerusalem has been built, but it is in Paradise.

In chapter 5-9 Baruch prepares for the Babylonian invasion. He tells the people what the Lord has told him and they sit in the valley of Kidron and fast until evening. The city is surrounded the next day (ch. 6). Baruch sees four angels at the corners of the city with burning torches. He sees the temple and the Holy of Holies, including the ephod, precious stone and other temple items. These buildings are swallowed up by the earth, then the angels put their torches to the city and destroyed its foundations. Babylon enters the city and plunders it and kill many people.

The word of the Lord comes to Baruch and he is command to tell Jeremiah to go to support the captives in Babylon. Baruch delivers a lengthy lament for the city in chapter 9, striking many themes found in later apocalyptic (“better never to have been born,” verse 6, for example.) He condemns Babylon although it is not as brutal as it might be. He asks how the Lord has borne the destruction of the city (chapter 11-12).

As Baruch weeps for fallen Jerusalem, the Lord will answer his questions through a series of visions.

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A Vision on Zion – 2 Baruch 13-21

https://readingacts.com/2016/08/31/a-vision-on-zion-2-baruch-13-21/

by Phillip J. Long

August 31, 2016

While standing on Mt. Zion, Baruch hears a voice from heaven. The Lord answers an objection Baruch raised in his lament (chapter 13). This is a dialogue between God and Baruch which deals with the problem of the destruction of temple (13-20). What good is it to follow God if he allows the Temple to be destroyed and the people judged so harshly? People may ask, “why has God brought this sort of destruction down on his people?” When these people wonder if such a retribution will come upon them, Baruch is to tell them that they will also drink the wine of God’s wrath down to the dregs. After hearing this, Baruch asks the Lord what benefit is there in being righteous if everyone will be punished by the Lord (chapter 14).

The Lord’s reply (chapter 15) is that it is true all will be judged, but the righteous will have a crown of great glory waiting for them as a reward for their great struggle. Baruch wonders if the few evil years of this life are enough to inherit an unmeasurable reward (chapter 16). The Lord’s reply (chapter 18) is that the Lord does not take account of years. Adam lived 930 years but it was no profit for him if he transgressed God’s commands. Moses lived 120 years, but it would profit him nothing if he had not been the “lamp which lighted a generation.” But Baruch objections that while Moses was a lamp, few followed his light (chapter 18).

In chapter 19), The Lord points out Moses who gave them the covenant and they were judged by that standard. How happy a person is while young does not really matter if at the end of his life he transgresses and is judged. The Lord’s point seems to be that there is still time for repentance near the “end of days” for the nation. Baruch is told to go and fast for seven days and the Lord will continue his revelation to Baruch (chapter 20).

Chapter 21 contains a prayer of Baruch in response to the dialogue of chapters 13-20. In verse 4-11 he calls out to the Lord as the creator God, the God who is sovereign and in control of his creation. He decrees things so minutely he knows how many raindrops will fall on a given head (cf. Mt. 10:30, the hairs on one’s head are numbered.) Verses 12-18 develop this theme of God’s knowledge acknowledge that God has preserved the life of those who have sinned so that they may be proved righteous. Men are changeable even if God is not and God takes the time to change men. In verses 19-25 Baruch asks how long it will be that the world will continue to be polluted by sin.

Finally, He asks for God to act to reveal his glory in the world and restore creation. The restoration in mind is Israel, but this restoration will mean salvation for all creation. This resonates with Revelation, at least in the sense that the final restoration is the return of the glory of God and a “new heavens and new earth.”

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The Anointed One Will Appear – 2 Baruch 22-34

https://readingacts.com/2016/09/01/the-anointed-one-will-appear-2-baruch-22-34/

by Phillip J. Long

September 1, 2016

After Baruch prays this, he sees heaven open and his strength returns and a second dialogue begins (chapter 22). This time the Lord questions Baruch – does someone start something they cannot finish? The obvious negative answer is supplied by Baruch and the Lord continues to ask Baruch why he is so disturbed (chapter 23). When Adam sinned death was decreed, but the days are coming when the books will be opened and the righteous will be proven to be righteous (chapter 24).

Baruch has acknowledged God’s control and ultimate foreknowledge, but he also admits man does not know the things God does. He asks to know what will happen so that he can instruct the people (24:3-4). God promises to preserve Baruch until the sign the Most High gives to the whole world at the end of days (chapter 25, cf. the “sign of the Son of Man” in Mt. 24:30). In those days great terror and tribulations will seize the earth and people will say that the Most High God has forgotten the earth; people will lose hope. Baruch asks how long the distress will last (chapter 26), and the Lord responds it will be divided into twelve parts (chapter 27), which are listed, but then the duration of the time is “weeks of seven weeks” (chapter 28). Kiljn says this is an unclear indication, although Baruch himself does not complain (OTP 1:620, note a). The time is obviously based on Daniel 12 and the other references to a time, times and a half a time as well as the “seventy weeks” prophecy (Dan. 9). Perhaps the translation from Hebrew into Syriac has obscured the reference. Perhaps the “twelve times” are to be taken as kingdoms or rulers (as in 4 Ezra, The Eagle Vision, 11:1-12:51).

When that time is accomplished, the Anointed One will appear and the whole world will be fruitful and prosperous (chapter 29). This is a very significant chapter since it clearly refers to the Messiah who will put an end to a period of suffering and introduce a period of peace and prosperity. This will be a time when the clouds “distill the dew of health” and the “treasury of manna will come down from on high.” The Anointed One appears in his glory (Mt 25:31f) and all those who “sleep in hope of him will rise” (cf. 1 Thess. 4:13-17, 1 Cor. 15:51f) and the treasury of the souls will open up and huge multitudes of souls will appear (chapter 30).

This is a clear reference to the resurrection at the time of the Messiah, but it is not a resurrection to an eternal life in heaven, but rather a resurrection to a very real earthly life in a peaceful world ruled by the Anointed one. What is significant is description of those who are; they are those who “put their hope in him.” The people who are raised appear to be the Jews from the Old Testament period who were looking forward to the coming of the Messiah.

Baruch reports his vision to the people (chapters 31-34) and encourages them to “sow into their minds the fruit of the law (32:1). The building of Zion will be shaken, destroyed and left desolate, but will be rebuilt again. The Mighty one will renew is creation (32:6). The people think Baruch is going away from them, but he reassures them he will remain and do what Jeremiah command him.

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The Consolation of Zion – 2 Baruch 35-44

https://readingacts.com/2016/09/02/the-consolation-of-zion-2-baruch-35-44/

by Phillip J. Long

September 2, 2016

Baruch goes to the ruins of the Holy of Holies and sits there weeping because “that of which we were proud has become dust” (chapter 35). He falls asleep and has a vision (chapter 36-37). In this vision he sees a forest surrounded by a high mountains and rugged rocks. A fountain appears in the forest and uproots the forest and even made the top of the mountain low. All which remained was a single cedar which was finally cast down. A vine arrives when the fountain is peaceful and tranquil, and finds the cedar.

The vine speaks to the tree and tells the fallen tree the forest was destroyed because of its sin. All the cedar ever did was wickedness, never goodness. The cedar is burned to ash while the vine grows and becomes a valley full of unfading flowers. He prays for enlightenment so that he can understand the vision (chapter 38) and the Lord answers him (chapters 39-40). Israel is a vine frequently, see Isaiah 5, for example. This imagery is used in the rabbinic literature, see Sipre Deut. §312 (on Deut 32:9) and W. G. Braude and I. Kapstein, Tanna debe Eliyyahu: The Lore of the School of Elijah (Philadelphia: Jewish Publication Society, 1981) 369. For both these references, see Craig A. Evans, Mark 8:27-16:20 (Dallas, Word, 2001), 220.

Zion is the forest and it will be destroyed and rebuilt after some time. It will then be destroyed again, four times in all. The last kingdom will be the harshest and will exalt itself above the cedars of Lebanon. After the last kingdom the Anointed One will come (the vine, in the vision). This is roughly parallel to the four kingdoms scheme of Daniel 2 and 7, although the writer here does not detail who the kingdoms are who will overtake Zion. The last ruler of the final kingdom will be captured and brought to Mount Zion where the Anointed One will convict him of his wicked deeds and kill him. The dominion of the Anointed One will “last forever until this world of corruption has ended” (40:3).

Baruch asks the Lord about the timing of the events of his vision (chapter 41). He is concerned because many in the nation have “cast away the law.” What will happen to those Jews who are not prepared for this judgment? The Lord’s response (chapter 42-43) concerns those who have “withdrawn” and “mingled with the nations.” The writer seems to have in mind both natural Jews and converts to Judaism who “mingle.” They will be considered as the mountains in the vision, who were “brought low,” and “corruption will take away those who belong to it.” Baruch reports this vision to the people (chapter 44-47).

He tells them the judgment on Jerusalem was just and fair and that the people ought to dedicate themselves to the Law (44:6-7). The ones who will inherit the peaceful time in the future are those who are prepared for it (44:13-14), they have “not withdrawn from mercy and they have preserved the truth of the Law. For the coming world will be given to these, but the habitation of the others will be in the fire” (44:15).

This vision and interpretation is remarkably important for New Testament studies since it clearly shows an expectation of a Messiah who will free Zion from the oppressive last kingdom and establish a peaceful kingdom on earth for a period of time. If this expectation persisted after the fall of Jerusalem when Baruch was written, it most likely was common a generation before when Jesus was active in Galilee. For at least some Jews in the twenties and thirties Rome was oppressive and they did look forward to an Anointed One who will deliver them. Many of the themes present in Baruch could go back at least to the turn of the era.

Since context of this vision the fall of Jerusalem on A.D. 70, the final enemy must be Rome. Jews living in the post-70 world would have longed for God to act justly and punish Rome for destroying the Temple. Baruch makes it clear that the punishment received was just and fair (the cedar in the vision), but also that a restoration of the Temple (and Jerusalem) is God’s plan.

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Zeal for the Lord and the Anointed One – 2 Baruch and the Law

https://readingacts.com/2016/09/03/zeal-for-the-lord-and-the-anointed-one-2-baruch-and-the-law/

by Phillip J. Long

September 3, 2016

In order to be prepared for this coming Anointed One and the judgment he brings, people ought to not despise God’s law and “mingle” with the nations. Here we have a reflection of the problem between Jews who sought to keep the Law, probably the Palestinian Jew, and those who made some modifications to the Law so that they could live outside the Land (the Diaspora). Those Jews who lived outside Israel had several “boundary markers” (food laws, circumcision, Sabbath and synagogue worship), but in many other ways they lived and worked alongside Gentiles. It is possible some of these activities were considered to be compromises by those who lived in the Land, compromises which ran the risk of judgment when Messiah comes. The primary example of this sort of belief is Rabbi Saul prior to the Damascus Road experience.

Paul does not merely claim to be a Pharisee – he modifies this claim with the words “according to zeal, a persecutor of the church.” Paul was “zealous” to keep the law to the point that he was willing to persecute those that did not conform to the Law. For a Pharisee to say he was a zealous keeper of the Law, the Jewish listener in the first century may have thought of Judas Maccabees, the forefather of the Pharisees himself, and his zealous defense of things Jewish in the Revolt against Antiochus IV Epiphanes. In 1 Maccabees 2:24-29, for example, when Mattahias sees the other Jews breaking the Law “he burned with zeal and his heart was stirred . . . he burned with zeal for the law.”

This zealousness took the form of an armed rebellion against the Seleucids and any who supported Hellinization in Israel. Zeal in the first century was, in the words of N. T. Wright, “something that you did with a knife” (What Saint Paul Really Said, 27). Along with Judas Maccabees, Phineas (Num 25:1-18) and Elijah (1 Kings 19) are examples of Old Testament characters that burned with a zealous commitment to the Lord that expressed itself in a willingness to challenge the evil head-on, killing those that practiced idolatry themselves if need be. If the Jews were to be ready when the Anointed One comes, then the Law needs to be kept now. Zeal might very well express itself in a violent reaction against those on the fringes who were “mingling.”

This zeal for the law reflected in Baruch may play into the background of the book of Galatians and the controversy of Gentiles keeping the Law. As Paul began to move the church into fully Gentile regions (Galatia, in Acts 13, the “first” missionary journey), he taught that Gentiles did not have to keep the Law. We read in Acts 15 and Gal. 1-2 that some believers from the Pharisees disagreed with Paul and went to some of the churches Paul had founded, allegedly under the authority of James, and taught that Gentiles had to be circumcised. The issue is whether Gentiles who believe Jesus is the Messiah are converting to Judaism – if so, they must be circumcised and, as Paul fully recognizes, keep the whole Law. Why would Pharisees care what was happening in synagogues in Galatia?

It may have been the belief that those who “mingle with the nations” will be judged when the Messiah comes, as found in Baruch 42-43. After A.D. 70 this belief could have become even more dramatic since it appears God has in fact judged the Jews for unbelief. Separation from the growing Christian movement would have been critical.

In summary, Baruch represents a Judaism which believes God will send a Messiah at some time to overcome the Romans (the oppressive last kingdom) and establish a time of peace and prosperity in the Land. This Anointed One will judge on Mount Zion and punish all those who have persecuted, but also those who have not kept the Law and “mingled with the nations.”

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The Messianic Age – 2 Baruch 48-51

https://readingacts.com/2016/09/03/the-messianic-age-2-baruch-48-51/

by Phillip J. Long

September 3, 2016

Following the common structure of the book, Baruch waits seven days then prays again to the Lord (48:1-24). He acknowledges that God establishes times and commands things that will take place. God is eternal, but humans live short lives; therefore Baruch asks for protection for the people and preservation for the nation (the elect). They will keep the Law of God and they will not mingle with the nations as long as the Law supports the (23-24). The Lord responds to this prayer and answers some of these concerns (44:25-50). Nothing will be destroyed, the Lord says, unless it has acted wickedly.

Baruch himself is to be “taken up” and preserved out of the time which is coming (44:30-31). The last days are described as peaceful, people will not realize judgment is coming. This is similar to Jesus in the Olivet Discourse describing “those days” as the days of Noah, simply a peaceful normal time, the judgment comes suddenly (Matt 24:37, Luke 17:26). Another similar aspect to the teaching of Jesus here is that while the judgment as unexpected, it was not without warnings (Matt 24:6, 11, 24, for example). The people who are judged are simply unaware spiritually and cannot discern the “signs of the times.”

Baruch asks the Lord about the splendor of the coming days (chapter 49). The Lord’s response (chapters 50-51) is a description of the messianic age. The earth will give back the dead (50:2-4) who will live again and recognize each other (50:4). What is more, the righteous dead will be “greater than the angels.”

2 Baruch 51:12-14 "And the excellence of the righteous will then be greater than that of the angels. For the first will receive the last, those whom they expected; and the last, those of whom they had heard that they had gone away. For they have been saved from this world of affliction and have put down the burden of anguishes."

Those who despised the Law will be judged and go away to be tormented. Miracles will appear for the saved and the “extent of paradise will spread out before them.” This eschatological reversal is typical of Jesus’ parables; wheat is gathered up and stored in the barn but the weeds are gathered and thrown on the fire.

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A Vision of Many Waters – 2 Baruch 52-73

https://readingacts.com/2016/09/06/a-vision-of-many-waters-2-baruch-52-73/

by Phillip J. Long

September 6, 2016

Baruch asks a further question about those who face woe and suffering in that time (chapter 52). He falls asleep and has a vision of a cloud coming up from a great sea (chapter 53). The cloud flashes lightning and great water begins to pour out of it. The water alternates between black and bright, finally pouring out a great amount of black water. The lightning grows in intensity and finally occupies the whole world. When he awakes, he asks the Mighty One for an explanation of this dream (chapter 54).

Baruch knows the dream concerns those who are in sin and about to be judged. Verses 19-20 are curious because they teach that Adam is responsible for his own sin and each of us, when we sin, become our own Adam. This is a semi-Pelagian if not Pelagian view of the imputation of sin and quite different than the view of Paul in Romans 5 and 1 Cor. 15:24, in Adam we all sin.

The dream is interpreted by the Lord as encompassing all of the history of Israel in the alternating waters (Chapters 55-74). The great cloud was the length of the days of his world.

• The first black waters – Adam and the first sin (56:5-16).

• The second bright waters – Abraham and his generation, but also the hope of the “world which will be renewed” (57).

• The third black waters – the sins the nation committed in Egypt (58).

• The fourth bright waters – the coming of Moses, Aaron, Miriam, Joshua, and Caleb (59). Moses is said to have been shown all sorts of the “mysteries” of God such as the weight of the winds, the number of the raindrops, the height of the air and the greatness of Paradise along with the worlds to come. This makes Moses into a prototype of the apocalyptic prophet.

• The fifth black waters – the works of the Amorites, which polluted even Israel in those days (60).

• The sixth bright waters – David and Solomon and the building of Zion (61).

• The seventh black waters – The perversion of ideas in the rule of Jereboam (62).

• The eighth bright waters – The righteousness and integrity of Hezekiah (63).

• The ninth black waters – The sins of Manasseh (64-65).

• The tenth bright waters – The purity of the generation of Josiah (66). On account of Josiah “precious glories have been created and prepared.”

• The eleventh black waters – The disaster of the fall of Jerusalem in 586 B.C. (67).

• The twelfth bright waters – The world which is to come when Zion is rebuilt again and the nations will honor Zion, after the fall of many nations (68).

After the twelve waters, Baruch saw some “last black waters” which were blacker than all the others he had seen. These waters are a description of the days which are coming when the “world has ripened and the harvest of seed of the evil ones and the good ones has come . . .” (Chapters 69-72). It is a time when the poor will outnumber the rich, when the wise are silent that the fools speak, the impious will be exalted over the brave. There will be war; those who save themselves from war will die in an earthquake; those who save themselves from the earthquake will die in the fire; those who save themselves from the fire will die in the famine (70:8-9).

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Eternal Peace – 2 Baruch 73-76

https://readingacts.com/2016/09/06/eternal-peace-2-baruch-73-76/

by Phillip J. Long

September 6, 2016

After the dark days, Baruch saw a last “bright waters” which indicate there will be “eternal peace on the throne of the kingdom” (Chapters 73-76). This is the messianic age when health will descend like dew and joy will encompass the earth. Wild animals will serve men and “asps and dragons” will subject themselves to a child. Those who work the fields will never tire because the produce will shoot out speedily.

Baruch responds to the vision and interpretation in prayer and worship (chapter 75) and he is instructed to wait forty days and he will depart from the earth (chapter 76). He assembles the people and explains to the (briefly) his vision and encourages them to hold to the law, since the reason Zion fell is the people forgot the law (chapter 77). The people understand this and request Baruch write a letter to the “brothers in Babylon” that they too may know this revelation from God. There is a little hint here of a difference between Jews in Jerusalem and Jews in the Diaspora. The Jerusalem Jews are concerned their brothers living far away keep the law and see their responsibility in ensuring the Jews in Babylon keep the Law correctly. Is this a hint at the problems between Palestine and Diaspora Jews in the pre-70 era discussed earlier?

Baruch writes a letter to the nine and a half tribes which are living in Babylon (chapters 78-87) explaining to them the Lord justly chastised the nation because they were unrighteous. He reports what happened when Nebuchadnezzar invaded the city (79) and his vision of the angels around the city who allowed Nebuchadnezzar to take Zion itself (80). He gives them some word of consolation as well, that the Mighty One is a God of Grace and has shown him the “mysteries of the times and the coming periods” (81).

He describes the coming time of justice for God’s people when everything will be put right and the nation will be avenged (82-83). God is fair in all of his judgments, for “if he judges us not according to the multitude of his grace, woe to all us who are born” (84:11). The youth of the world has passed away and the coming of the “times” is nearly here: the pitcher is full, the ship is near the harbor, etc. (85). When those days come he will purge the world of sin and destroy those who are polluted by sin (85:15).

[End of Baruch]

Phillip J. Long - Discussion of 4 Ezra

Book Review: Gabriele Boccaccini and Jason M. Zurawski, Interpreting 4 Ezra and 2 Baruch (Part 2)

https://readingacts.com/2014/07/04/book-review-gabriele-boccaccini-and-jason-m-zurawski-interpreting-4-ezra-and-2-baruch-part-2/

by Phillip J. Long

July 4, 2014

Boccaccini, Gabriele and Jason M. Zurawski, ed. Interpreting 4 Ezra and 2 Baruch: International Studies. Library of Second Temple Studies 87; London: Bloomsbury T&T Clark, 2014. 240 pp. Hb, $125.00. Link to Bloomsbury

This volume collects an additional fifteen essays from the Sixth Enoch Seminar held in Milan in June 2011. These papers were not included in Fourth Ezra and Second Baruch: Reconstruction after the Fall (Leiden: Brill, 2013). In their introduction, the editors Gabriele Boccaccini and Jason M. Zurawski state that contemporary scholarship has come to realize the importance of 4 Ezra and 2 Baruch for understanding first century Judaism and the development of early Christianity (ix). This interest has made the work of the Enoch Seminar profitable since 2001. (Since this review is lengthy, I will break it into two posts, the first is here.)

Part three of the book collections five articles which deal with exegetical details of 4 Ezra and 2 Baruch. Jason M. Zurawski discusses the passage in 4 Ezra the state of the present world is a consequence of Adam’s sin (“The Two Worlds and Adam’s Sin: The Problem of 4 Ezra 7:10-14”). In 4 Ezra 7:74 the author claims God is in control of all things via his initial, foreordained plan. But 7:10-14 seems to state the opposite, Adam’s sin resulted in hardship and evil in the world. Zurawski argues this “complication is more apparent than real” since it can be reconciled with the rest of the book by understanding that God made the world difficult in the first place and Adam was the first to fall into the traps of the world (105). In the book, Ezra thought the world was made only for Israel, but Uriel explains “this world was never intended as the inheritance of the righteous.” This stands in contrast to 2 Baruch, where the world was filled with toil and evil only after Adam’s sin.

Daniel M. Gurtner studies “Eschatological Rewards for the Righteous in Second Baruch.” Baruch’s readers live “between two worlds,” the present evil world where the Temple has been destroyed and the future Paradise that was created for Israel (114). The writer of 2 Baruch exhorts his readers to persevere through their present tribulation because they will receive divine blessing in the future. The specific blessings are “presented in familiar Second Temple terms” (111) such as afterlife and a world to time, a Paradise where there is no suffering, heavenly bliss and a heavenly Jerusalem, complete with a new temple.

In a related article, Jared Ludlow explores “Death and the Afterlife in 2 Baruch.” Because of the view of death in 2 Baruch, the book is an “exhortation to good works, a nondescript ethical liked which may have more in common with Jewish tradition than Christian” (116). After Adam’s sin, the realm of death was prepared (23:4) and after death a soul will face final judgment (books, scales, fire). The judgment is on the basis of the righteousness of the individual, and every secret thought will be exposed (89:3). The final state of the righteous is a crown of glory and a glorified transformation.

Basil Lourié contributes a technical article on the problem of “The Calendar Implied in 2 Baruch and 4 Ezra: Two Modifications of the One Scheme.” After surveying the chronological notices in 2 Baruch and 4 Ezra he concludes both books are using a 364-day calendar and both books conclude their revelation on Pentecost, the day Moses received the Law. The difference is that 2 Baruch begins his sequence on Wednesday, resulting in 31 interval days in the book (as in Jubilees), while 4 Ezra begins the year on Sunday, resulting in 33 interval days (as in 3 Baruch). Lourié suggests that if Rev 1:10 is an initial revelation on a Sunday and the series of sevens are taken as seven days, then the interval days in Revelation also work out to 31. This requires the three non-seven visions to be single days, and ignores the seven thunders in Rev 10:3. Since John is told to not write what the thunders said, Lourié’s scheme may have merit.

Finally in this section of the book, Carla Sulzbach focuses on Jerusalem in these books (“The Fate of Jerusalem in 2 Baruch and 4 Ezra: From Earth to Heaven and Back?”) Sulzbach observes that Baruch is in Jerusalem after the destruction of the Temple, while Ezra is living in Babylon some thirty years later. This difference in perspective may affect the portrayal of the city as well as the eschatology of the books. In both books “Jerusalem has become cosmicized and elevated,” but this process was already underway in the later prophets (143). The city is developed upwardly, toward Heaven, and conflated with the Land and Temple. This is especially true in 4 Ezra 10, where the prophet encounters a mourning woman who is transformed into an eschatological Zion.

The final part of the book proposes to study 4 Ezra and 2 Baruch in their Social and Historical Settings. James Charlesworth’s article “4 Ezra and 2 Baruch: Archaeology and Elusive Answers to Our Perennial Questions” has two related themes. First, he argues both authors could have written from the vicinity of Jerusalem between A.D. 70 and 135. There is evidence of a Jewish “large Jewish settlement” at Shu’afat which was occupied between the two revolts. The site has well-constructed mikvoth and five ink wells were found in the upper level of a building. At the very least this implies the site could have served as an administrative center and possibly other literary activity. His point is that Jerusalem was not depopulated nor were Jews banned from the city after A.D. 70., so it is at least possible these books were written within sight of the destruction of the city.

The second point he makes in this article is perhaps more controversial. Charlesworth argues 2 Baruch knew at least the pessimistic theology of 4 Ezra, if not the book itself. To support this view, he shows that the implied author of 4 Ezra did not have answers for the destruction of the Temple and did not even think a future messiah would provide much hope. The messiah in 4 Ezra rules for 400 years and then dies; Charlesworth takes this as an implicit rejection of the messianic hopes leading to the revolt. 2 Baruch, on the other hand, provides an answer. The fall of Jerusalem was a punishment for sin; therefore the message of the book is “keep the Torah.” Charlesworth recognizes this suggestion cannot be proven, but offers it as a matter for ongoing discussion.

Stephen Pfann’s fascinating article (“The Use of Cryptographic and Esoteric Scripts in Second Temple Judaism and the Surrounding Cultures”) begins with Ezra’s instructions to five scribes in 4 Ezra 14 as he dictated 94 books: the 24 books of the Hebrew Bible and 70 secret books, kept for the “wise among your people (14:26). Pfann sees this practice as similar to the use of Cryptic A script at Qumran and elsewhere. The article offers an overview of cryptography, but concludes that this script was used at Qumran for texts [and] esoteric documents reserved for the elite members of the community, possibly to be read alongside the Bible itself (194).

The last article in the collection seems to be outside the focus of the volume. In “Apocalyptic as Delusion: A Psychoanalytic Approach,” J. Harold Ellens offers an assessment of the psychology of apocalyptic movements in general, calling the “psychotic Jewish worldviews” (209). He moves quickly from Second Temple documents like 1 Enoch, 4 Ezra and 2 Baruch to modern “gurus” like Jim Jones and David Koresh, and even Adolf Hitler an examples of delusional and communal psychosis. Finally, he thinks Jesus’ apocalyptic thinking fits the [psychoanalytic reference encyclopedic] DSM IV criteria for delusion, including megalomaniacal and narcissistic behavior, especially in his belief he would return to judge the world (208). He concludes “it is clear that a generalized delusional ideation had pervaded an entire community of people in the Jesus Movement, in 4 Ezra, 2 Baruch, the Qumran Community, the Maccabees, and the followers of Bar Kochba” (209). The collection of essays would have been just as valuable if this essay were left out.

Conclusion. The essays in this collection are an excellent contribution to the ongoing discussion of these two important Second Temple apocalypses.

NB: Thanks to Bloomsbury for kindly providing me with a review copy of this book. This did not influence my thoughts regarding the work.

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A Christian Introduction to 4 Ezra

https://readingacts.com/2016/08/23/a-christian-introduction-to-4-ezra/

by Phillip J. Long

August 23, 2016

Because it was written about the same time as the book of Revelation, 4 Ezra is one of the more important apocalyptic books. The Jewish apocalypse (chapters 3-14) was probably written about A.D. 100 based on the opening verse which states the book was written thirty years after Jerusalem was destroyed. This verse claims to be the words of the main character in the story, Ezra, at the time of the destruction of Jerusalem in 586 B.C. Since the book discusses the problem of the fall of Jerusalem it is applicable to either A.D. 70 or 135.

Metzger finds it unlikely a Jewish book would find popularity in the post-Bar Kokhba world, so probably the central section was not written after even A.D. 120 (OTP 1:520. Charles 2:552 concurs with this date, although he tries to separate various sources in the text in order to date them earlier. Michael Stone dates the book to the last decade of the first century, see “Esdras, Second Book of,” in ABD 2:611-614).

The Christian framework was added in the second half of the third century. Collins states there is a “consensus” the Jewish apocalypse was written in Palestine at the end of the first century while Metzger takes the reference to Babylon in 3:1 as Rome; the book is therefore the product of Diaspora Jews (Apocalyptic Imagination, 196).

Chapters 1-2 of 4 Ezra are a Christian composition known as either 2 Esdras or 5 Ezra. After a brief genealogical introduction (1:1-3) Ezra is called to prophetic ministry (1:4-11). Ezra is to declare to the people of Israel their sins. To do this, Ezra describes the Exodus (1:12-14), the wilderness journeys (1:15-20) and the conquest (1:21-23) and shows that God did great things for the people, but they responded by breaking the covenant.

God addresses the people through Ezra, wondering what he will do with his rebellious people (1:24-32). God declares that he will reject his people and no longer listen to their pleas (1:25) and drive them away like straw in the wind (1:22-37). God did send them leaders such as Abraham, Isaac, and Jacob, then the 12 Minor Prophets (listed in the order of the LXX). Israel is to be scattered and God has become as a widow (2:1-7).

After a short “woe” against Assyria which seems out of place, God says the Kingdom of Jerusalem will be taken away from Israel and given to “my people,” presumably Christians. God has rejected the nation of Israel as his people, and according to this text, he has turned to the gentiles. In 2:33-41 Ezra calls to the nations because Israel has rejected God: “O nations, await your true shepherd” (The editor of OTP inserts “Ezra turns to the Gentiles” as a section heading for 2:33-41, which seems a bit more than the text says).

Chapter 2:15-32 is an ethical section inserted between the sections on Israel’s rejection. Beginning in verse 20 there is a list of actions which are expected from the people of God. Isaiah and Jeremiah are described as the servants of God sent to help Ezra as he reminds his readers of the ethical demands required of them. Some of the ethical statements which following in verse 20 are in fact drawn from Isaiah 1:17 and Jeremiah 7: guard the rights of the widow and the orphan, clothe the naked, care for the injured and weak, protect the lame and the blind, protect the old and properly bury the dead. Burial of the dead is not a factor in Isaiah and Jeremiah, but it is an important issue to first century Judaism. That Second Temple Judaism considered proper burial important is seen in the apocryphal book of Tobit. One of the “good deeds” of Tobit is the burial of the dead, see 1:18-20, 2:3-8, 4:3-4; 6:15; 14:10-13.

There is a hint of resurrection in 2:16: “I will raise up the dead from their places and bring them out from their tombs.” Since it is followed by ethical commands, it is possible that some sort of spiritual resurrection is in mind here (the passing from death to life at the salvation, etc.) Coupled with the reference to the shepherd in 2:34, it is possible the writer has Ezekiel 34 and 37 in mind. There is a resurrection in 37:1-14 (the valley of dry bones) and the true shepherd in 34:1-19.

The Christian section draws to a close with a vision of a great multitude in Zion (2:42-48). This crowd received crowns and are given palm branches by the Son of God because they have confessed him in the world (2:47). This Son of God is described briefly as a young man of great stature, taller than the rest and more exalted as well.

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Ezra’s First Vision – 4 Ezra 3:1-5:20

https://readingacts.com/2016/08/23/ezras-first-vision-4-ezra-31-520/

by Phillip J. Long

August 23, 2016

Ezra’s first vision sets the stage for all that follows. He is troubled in his spirit over the fall of Jerusalem and calls out to the Lord in prayer asking about the justice of the destruction of the city (3:1-11). He reviews the history of Israel with a special emphasis on the promise of God (3:12-19) and frankly acknowledges the “evil heart” of the people and their disobedience (3:20-27). But Ezra wonders how Babylon could be allowed to survive and prosper while Israel is destroyed and her people taken captive (3:28-36). Surely Babylon is far worse that Israel? What nation in the whole world has kept the commands of God? In this complaint to the Lord, Ezra stands in the tradition of Job, who complained about his personal experience with evil, and Habakkuk, who asks very similarly about the justice of allowing Babylon to prevail over Israel.

After giving this “complaint,” the angel Uriel is sent to Ezra to discuss the problem over the next few chapters. Like Job and Habakkuk, the answers given are not exactly as expected and Ezra continues to probe and question the angel on the problem of God allowing evil to prosper in the world. Uriel begins by telling Ezra that he is arrogant to think he can understand God’s ways. He gives Ezra three “problems” which are impossible for a human to understand, not unlike God questioning Job on Job 38-41. Ezra’s response is to fall on his face. He says it would be better if humans were never born rather than to have come into the world to live in ungodliness, suffer, and not to understand why.

Uriel tells Ezra a parable (4:13-21): the sea tries to take the territory of the forest, and the forest the territory of the sea. Uriel asks Ezra which is more likely to succeed in their plan. Ezra correctly responds both have foolish plans, neither can take the other’s territory. Uriel points out that as a human Ezra might remember his place and not try to understand the things of heaven.

Ezra makes a second complaint to the angel in 4:22-25. He asks why God has allowed Israel to become a reproach before the gentiles. It is as if the covenant no longer exists! Uriel responds much as the Lord did in Habakkuk 2 – have some patience! “If you live long enough,” Uriel says, “you will see the end of the age” (4:46-32). The seeds of ungodliness have already been sown, it will not be long the threshing floor is filled. Ezra asks how long it will be until the end of the age (4:33-43). Uriel’s response is as evasive as his previous ones – go and ask a pregnant woman if after nine months she can hold the child in a bit longer. His point is simply that there is a time which has been appointed and it will surely come.

Hades is like a womb, he says, and once the birth pangs begin, there is no escaping the birth. The time of the birth is more or less fixed and there are signs which point to the soon-ness of the birth. Once started, these birth pains cannot be stopped. The imagery of the end of days as “birth pangs” seems common in the apocalyptic; Jesus makes use of this image in Matthew 24:8. Ezra attempts a second time to know how long it will be until the final days, and once again Uriel answers with imagery which suggests a time is ordained and nothing can stop it (4:44-52).

Finally in 5:1-13 Uriel gives Ezra a series of “signs” which will accompany the end of the age. Those who dwell on the earth will be seized with great terror and people will fall away from true faith. Unrighteousness will increase and the land of Israel will be a waste and trodden under. In verses 4-5 there are a few of the typical cosmological signs: the sun shines at night, the moon during the day; blood will drip from wood and stones will speak. Other natural oddities will occur – birds will fly away and the Dead Sea will give fish. Menstruating women will give birth to monsters and chaos will reign.

Ezra awakens from this vision and fasts for seven days, mourning and weeping because of what the angel had shown him (5:14-20). Some of these “signs” are found in the biblical material, but in most cases the apocalyptic in the New Testament are quite sedate in comparison. The end of the age will be chaos and is described in terms of the natural order run amok, but the writers tend to hold back on the gory details as we have them here in 4 Ezra.

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Ezra’s Second Vision – 4 Ezra 5:21-6:34

https://readingacts.com/2016/08/24/ezras-second-vision-4-ezra-521-634/

by Phillip J. Long

August 24, 2016

After seven days of fast, Ezra returns to the Lord in prayer (5:21-30) He reminds the Lord that out of all of the forest he has chosen a special vine which he planted in Zion, from all the cities of the world he has chosen Jerusalem. Why then has the Lord dishonored his people? Does he now hate Israel and Zion? Uriel once again is sent Ezra to respond to his complaints (5:31-40).

The first response to Ezra’s complaint is once again to ask him “imponderable” questions which God alone knows. Wait long enough, Uriel says, and you see the goal of the suffering. Ezra accepts this, but continues his complaint: what will we do while we wait (5:41-55)? The answer once again lies in the natural order of creation. Things happen because that is the way they have been planned.

Ezra then asks about the end of the age: How will the Lord visit creation (5:56)? This is answered in chapter 6. First, the plan was set before time (6:1-6). All of history has been divided by key events, for example Esau is the end of one age while Jacob is the beginning of the next (6:7-10). Oddly enough, this is proven by the fact that Jacob grabbed Esau’s heel with his hand. The heel is the end of a man while the hand is the beginning of a man.

Rather than expand on this “division of ages” concept, Ezra asks for more signs of the end of the age (6:11-28). In this case Uriel describes the period after Zion’s humiliation is over. Infants will speak with a mature voice, women will give birth to premature children of three or four months and they will live and dance. Sown places will suddenly appear unsown and storehouses suddenly empty, a trumpet will sound and all will be terrified and the whole world will be stilled. At that time people who have been taken up without experiencing death will return (presumably Enoch and Elijah are in mind here). All of the earth’s inhabitants will have a changed spirit and evil will be blotted out.

Once again Ezra is physically overcome by this vision and he must wait another seven days of prayer and fasting before his third vision (6:29-34). Uriel exhorts him to believe what he has seen and not be quick to “think vain thoughts,” a commentary on the questions he has asked of the Lord so far.

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Ezra’s Third Vision – 4 Ezra 6:35-9:25

https://readingacts.com/2016/08/25/ezras-third-vision-4-ezra-635-925/

by Phillip J. Long

August 25, 2016

After seven days of fasting, Ezra is still troubled in his spirit and once again brings a complaint before the Lord. He reviews creation (6:38-54) before asking his real question – if Israel really is God’s favorite people out of all those descended from Adam, how is it that the other nations domineer and devour her (6:55-59)?

Uriel once again comes to Ezra and gives him another parable (7:1-25). This time a city is in the middle of a plain, but the entrance to the city is very narrow so that only one man may walk along the path and dangers are on either side. If a man is given the city as an inheritance, how can the man take possession of it without passing through the dangers? The angel makes the analogy clear. Israel is in sin because of Adam and therefore all her entrances are narrow and filled with danger. Israel is coming into her inheritance shortly, but to get into that city they must pass through the “narrow gate” fraught with dangers.

Uriel does not pause for another question from Ezra this time but rather moves right into the “signs” section of the vision (7:26-44). A time will come when a city appears and Israel will be delivered from the dangers of this world. “My son the Messiah” will appear and people will rejoice with him for 400 years (v. 28). Translations of this verse shows considerable variation in this title (OTP 1:537, note e). The Armenian has “the Messiah of God,” Georgian has “the elect my Messiah,” while the Latin has “my son Jesus.”

After that time he will die (v. 29) and the world will return to primeval silence. After seven days the world will be roused and all corruptible will perish. The dead will be raised to life and the Most High will be seated on the seat of judgment in order to pass judgment. The unrighteous will go down into the “furnace of hell” while the righteous into the “paradise of delight.”

This part of the vision is remarkable for a number of reasons. First, there is an indication of a temporary kingdom after the coming of the Messiah. This is not quite like Rev. 20 and the thousand-year kingdom (in 4 Ezra this kingdom only lasts four hundred years), but at least there is an expectation here of a gap between the coming of Messiah and the eternal state during which time the messiah will rule in peace on earth. Secondly, the term Messiah is used for the coming deliverer. This single Messiah will reveal himself and rescue the people from the dangers of the present age. Third, the major difference is that the Messiah dies at the end of the temporary kingdom. This expectation does not seem to be found in the New Testament at all. The description of the judgment at the end of the temporary kingdom sounds much more like the judgment in Mt. 25:31-46, although Revelation has a “complete” judgment at the end of the thousand years as well (Rev. 20:11-15, the “lake of fire” sounds much like the “furnace of hell” here in 4 Ezra).

Ezra praised God because of this revelation, but expresses some fear that there will not be many who are judged worthy at this final judgment (7:45-61). Uriel agrees, just as precious stones are precious because they are rare, so too the righteous is precious because they are so few. In 7:54-57 there is a superficial parallel to 1 Cor 3:10-14 in that a man builds on his foundation either precious things or worthless things. In 4 Ezra the earth is said to produce wither precious or worthless things as well. The point of these two passages are quite different, as are the catalog of worthless things. Ezra once again laments on behalf of the human race since so many of them are born into a world to be tormented then judged unworthy (7:62-74).

Uriel responds the state of humanity is Adam’s fault, the judgment is fair and just (contra 1 Enoch 31). Ezra then asks the angel about the place of the dead and the sorts of things which await the unrighteous dead (7:75-101). Uriel will describe this to him, but first he admonishes him to not be associated with those who are tormented. Ezra is told he has a “treasure of works laid up with the Most High” which will not be shown until the final judgment. This “storehouse of works” and the later questions about praying for those in torment are obvious hooks to later Catholic theology. It is odd, therefore, that these sections do not appear in the Latin version of 4 Ezra. Verses 36-105 are missing. Uriel gives the seven ways the unrighteous put themselves in torment (verses 81-87) and the seven ways the righteous can enter into paradise (88-99). Essentially those who serve the Lord in this life are rewarded, if not, they are tormented.

After seeing these things Ezra asks if the righteous will be allowed to intercede on behalf of the tormented (7:102-105). The Day of Judgment, Ezra is told, is decisive. No one will pray for another after the Day of Judgment and everyone will bear their own righteousness or unrighteousness. Ezra wonders about this, since Abraham was allowed to intercede on behalf of Sodom (7:106-111; The Latin text resumes at verse 36, after the strong negative answer on prayers for the dead in verse 105). He mentions the prayers of Moses, Joshua, Samuel, David, Solomon, Elijah and Hezekiah, all of whom prayed to the Lord on behalf of others and were heard. Uriel’s answer involves the difference between this age and the age to come. This age is weak, therefore the strong can pray for the weak with some effect. The coming age, however, is an age of glory and perfect righteousness (7:112-115). No one will be able to have mercy on the one who is judged in the coming age. Ezra once again laments over the seeming futility of mankind’s existence, but Uriel explains that the world is fair (7:116-131). Uriel quotes Moses – choose life that you may live!

Ezra then implores the Lord on the basis of his attributes (7:132-8:3). He lists seven divine attributes such as mercy, gracious, bountifulness, etc. If God is this good, how can he judge people so harshly? Uriel’s response is to repeat the parable of the earth. From the earth come many clay pots which are nothing but dust, but only a few pieces of gold. “Many have been created, but few will be saved” (verse 3, a similar line to Mt. 22:14, “many are called but few are chosen” but with a completely different application).

Ezra tries to implore the Lord on the basis of creation once again (8:4-36). The point of this long prayer is that God’s creation is good and well-ordered. Why then would God, who is good and righteous, destroy those who have taught his law the same way he destroys other “beasts?” This question comes back to the problem of the destruction of Jerusalem. Ezra is told that it is true that God does not care so much for the unrighteous as he rejoices in the righteous (8:37-40). Ultimately, whatever a farmer sows will grow and give fruit (8:41). Ezra tries to shift the blame back to God: if the crop does not come in, it is because the rains did not come. He therefore begs God to spare the people and have mercy on creation (8:42-45). The Lord responds to this accusation that while Ezra is righteous, he does not love creation more than God. Ultimately everything will be judged fairly; evil will be done away with and the righteous will enter into paradise (8:46-62). Judgment is in fact drawing near, a fact which is only revealed to a few.

As in the earlier visions, last part of this vision is a description of the signs which will precede the end of the age (8:63-9:13). As before, there will be earthquakes and political chaos, showing that everything the Lord has declared from the beginning will be shown to be true. The fate of the wicked is described one more time in 9:14-25. Ezra compares the wicked to the righteous as a wave is to a drop of water. The Lord compares this to wheat on the threshing floor, more is burned than is used for food. “Let the multitude perish which has been born in vain, but let my grape and my plant be saved, because with much labor I have perfected them” (verse 22). Ezra is sent into a field to contemplate this answer and the Lord gives him a series of dreams.

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Ezra’s Fifth Vision – 4 Ezra 11:1-12:51 (The Eagle Vision)

https://readingacts.com/2016/08/26/ezras-fifth-vision-111-1251-the-eagle-vision/

by Phillip J. Long

August 26, 2016

Ezra’s second dream in the field involves an eagle with twelve wings and three heads (11:1-35). The heads and the wings mutate in various ways throughout the dream, some becoming dominant while others wither and become puny. Ezra hears a voice from the body of the eagle rather than from one of the mouths. As Ezra watches this eagle, a creature like a lion appeared and addressed the eagle (11:36-46). The lion-creature says the eagle is the last of the four beasts which remain (probably referring to Daniel 7). The eagle has judged the earth, but not with truth, therefore it will be judged by the Most High. As the lion is speaking, the eagle’s heads disappears and the body of the eagle burns up and the earth is terrified (12:1-3).

Ezra is perplexed and asks the Lord for an interpretation of this vision (12:4-9). The Lord speaks to Ezra and confirms the eagle is the fourth beast of Daniel’s vision (12:10-39). The wings are twelve kings which will reign over it, and the three heads are the final three kings which will arise in the final days. One will be poisoned while the other two die by the sword. These are probably to be taken as Roman emperors, although which is to be the start of the sequence is always a problem (Julius, Augustus, etc.) and if the three minor rulers are to be included in the sequence (Cf. Revelation 18 where there are a series of ten kings). The lion is the Messiah (12:32, cf. Rev. 5:5), who comes at the end of days from the line of David. He will denounce the final beast and deliver the remnant of the people of the Lord and make them joyful in the end on the Day of Judgment.

Since Ezra has been gone from the people from some time, the people make a search for him. When they discover him the field, they ask him how they have offended him (12:40-45). Ezra tells them to take courage because the Most High has not forgotten them in their struggle. He has been praying to the Lord on behalf of the desolation of Zion and will stay in the field another seven days (12:46-51).

Given the predominant imagery of an eagle, this vision seems to make the final empire in Daniel’s vision the Romans and describes the Messiah as overcoming the Romans and judging them for their ungodliness. The identity of the four kingdoms in Daniel is a debated subject, many scholars take the fourth empire to be Greece, especially in the light of chapter 11 and the predictions of Antiochus IV Epiphanies and Seleucid meddling in the politics of Palestine. Others take the fourth empire as Rome, arguing Rome is by far the most powerful and dominate of world empires. Collins (OTP 1:550 note b) considers 4 Ezra a re-interpretation of Daniel, applying the fourth beast to Rome; I would be inclined to see 4 Ezra as confirming the fact Daniel’s fourth beast is Rome.

This prophecy was likely written after the fall of Jerusalem by a Jew who desired to comfort other Jewish readers. God is aware of the evil of Rome, the fall has been predicted long ago by Daniel. Eventually the Messiah will come to deliver the Jews from the oppression of Rome. It is possible this hope existed well before A.D. 70, especially during the ministry of Jesus. We know there were a few small scale rebellions in the early part of the first century (Judas the Galilean in A.D. 6, for example) as well as several false messiahs.

4 Ezra represents a messianic hope for delivery from Rome some 70 years after the time of Jesus, but it may reflect a more long standing hope for deliverance. It was well known that after the fall of Jerusalem there were three generations, about 70 years, before the Temple was rebuilt. 4 Ezra seems to represent the thinking of people living in the “three generations” between A.D. 70 and the messianic fervor of A.D. 135. If there was an expectation for the Messiah even after the fall of Jerusalem, it is little wonder the Jews (Pharisees and disciples both) misunderstood Jesus as messiah. Certainly Jesus talked about the Kingdom of Heaven, but the method for establishing the kingdom was not exactly what they may have had in mind.

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Ezra’s Sixth Vision – 4 Ezra 13:1-58 (The Man from the Sea)

https://readingacts.com/2016/08/27/ezras-sixth-vision-4-ezra-131-58-the-man-from-the-sea/

by Phillip J. Long

August 27, 2016

After another seven days, Ezra experiences another vision (13:1-13.) A great wind stirs the sea and Ezra sees a figure of a man flying with the clouds, surrounded by a great multitude. The mountains melt like wax before him. A huge multitude has gathers to make war against him, but they are destroyed by flaming fire from his mouth. This man then came down from the mountain and called his people to him; some were joyful but others were sorrowful; some came bound while others brought offerings.

Ezra is perplexed by the vision and prays for an interpretation (13:14-20). The Lord responds by explaining that the world will make war city against city and all of the signs described before will come to pass. The man will come and the multitudes will gather to make war against him, but he will stand on top of Mt. Zion and judge the nations (13:21-39).

This man is called “my son” (verse 37). The people who gather to the man are the Jews, even the “lost” ten tribes (13:40-45). The man who is coming will destroy the nations while preserving the people of God (13:46-50).

Ezra asks why the man was coming from the heart of the sea (13:51)? The reason is that the sea is a great mystery, nor one can know when “my son” will come (13:52-58, cf. Mt. 24:36, 42, no one knows when the Son of Man will come, but one can know the “signs,” Mt. 24:32-35.) Ezra leaves the field and gives God great glory because he controls the times and governs whatever comes to pass.

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Ezra’s Seventh Vision – 4 Ezra 14:1-48

https://readingacts.com/2016/08/29/ezras-seventh-vision-4-ezra-141-48/

by Phillip J. Long

August 29, 2016

Ezra has his final vision three days later while sitting under an oak (14:1-18). The Lord calls to him and tells him to store up all of the visions he has received because the ages are growing old and the time of the end is drawing near. History has been divided into twelve parts, and nine of these parts are already past as well as half of the tenth part. The eagle of the last vision is “already hastening to come.”

Ezra the requests the Lord allow him to rewrite the scripture so the present generation will know what has happened (14:19-26). The Law was burned along with the Temple, therefore the people need new copies given to them by the Lord. The Lord allows this, but some of the books are kept secret (14:26). He announces his intention to rewrite the scripture to the people (14:27-36), and for forty days he goes into a field along with five scribes.

He is given a drink by an angel which will give him complete understanding and total recall as he dictates all day long. After forty days ninety-four books were created: the twenty-four canonical books and the seventy “hidden” books (14:37-48). This can be taken as a reference to an Old Testament canon since the 24 books are obviously the books of the Hebrew Bible. If 4 Ezra is dated to the end of the first century, then we have at least some indication that the canon was fixed by that date (for the author of 4 Ezra, at least!)

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The New Testament and 4 Ezra

https://readingacts.com/2016/08/30/the-new-testament-and-4-ezra/

by Phillip J. Long

August 30, 2016

The Jewish Apocalypse of Ezra deals with the problem of the Jews in the post-70 world. Has God abandoned his people? This is extremely important for New Testament studies since the “Jewish problem” arises in nearly every context. The New Testament passage which deals with this problem in the most detail is Romans 9-11. While Paul reaches a similar conclusion, he does so in a non-apocalyptic manner. Paul is obviously writing well before the fall of Jerusalem, so this is not the “crisis” which has caused Paul to ask about the fate of the nation of Israel. In Paul’s case the “crisis” is the resurrection of Jesus in general and more specifically his own calling to be the apostle to the Gentiles which raises the question of what happens to the Jews in the new era of “church.”

Paul deals with the problem much differently than4 Ezra. Rather than question God’s fairness or badger God with questions about his management of the universe, Paul grounds his understanding of Israel in the election of the nation to be the people of God and in the unalterable promises of God (9:1-21). Even there, Paul is willing to accept that God makes some things for destruction, as objects of his wrath. But Israel is not by nature an object of wrath, although they have “experienced a hardening in part” (9:30, 11:25). Romans 10 makes clear it is God’s desire for Israel to be saved, they are not cut off from God and a remnant of Israel will be saved in the future. Romans 11:1 cannot be clearer: God has not rejected his people, and eventually “all Israel will be saved” (11:26).

Paul is writing in the pre-A.D. 70 world. Israel still exists as a political reality, Jerusalem and the Temple still stand. 4 Ezra is on the other side of the terrible destruction of Jerusalem asking a legitimate question – does God still care for Israel? This question may be at the heart of the closest parallel in the New Testament to 4 Ezra, the Book of Revelation.

While Revelation never states the question in quite the same way 4 Ezra does, the fate of Israel in the post-A.D. 70 world is near the center of the theology of the book. That Israel will continue to suffer and pass through torment is a given in the book; the nation will ultimately be tested to the point of death. At the last moment, the Messiah will appear and vindicate his people and establish them in peace and safety in Jerusalem (and later the New Jerusalem) with a restored temple and renewed worship. Revelation demonstrates, like 4 Ezra, that God has a plan to set things right in the future for the nation of Israel.

Another text which deals with the problem of Israel in the period after the fall of Jerusalem may be the book of Hebrews. This book deals with the theological problems caused by a belief in Jesus as Messiah, especially the sacrificial system in the light of the death and resurrection. The sacrifices are no longer necessary for a Jew to approach God since Jesus has given access to all through his blood. The temple and Jerusalem are therefore no longer needed. This is argued in non-eschatologically and would have appealed to Jews in the Diaspora.

[End of 4 Ezra]

The Sibylline Oracles of the Pseudepigrapha, Part 3 Final

In the Tenth Generation – Sibylline Oracles, Book 4

https://readingacts.com/2016/08/08/in-the-tenth-generation-sibylline-oracles-book-4/

by Phillip J. Long

August 8, 2016

As described by Collins, the Fourth Sibylline is a “political oracle” updated by a Jew in the late first century (OTP 1:381). Of special interest is the scheme of history the book presents: four kingdoms, a conflagration, then the resurrection and judgment. Since this is not a Christian work, we are reading a view of history and eschatology that may be used as context for New Testament studies, especially in describing messianic hopes during the ministry of Jesus.

The Sibyl describes herself as speaking “unfailing truths” (1-5). This opening sets the prophecy compatible with the Old Testament in the mouth of a pagan prophetess. Despite being a pagan, the Sibyl condemns idolatry as an offense against the great God (6-23). God has comprehensive knowledge: “He sees all at once but is seen by no one himself” (12). Therefore, this oracle of ten generations is true. The righteous will receive great blessing from the Great God (24-39). The righteous are described in terms or behaviors: rejection of idolatry, sexual conduct, mockery of the foolishness of pagans.

Lines 40-48 form an introduction to the Ten Generations / Four Kingdoms. Men are slow to respond to God, but his judgment is coming nonetheless. Eventually God will enable pious men to serve him after the accomplishment of the tenth kingdom. The first kingdom is Assyria (49-53). The first six generations occur while Assyrians rule the world, from the time of the flood. The second kingdom is the Medes (54-64). They only rule for two generations. Their time will end when the Euphrates flows with blood and the Medes and Persians both flee over the great waters. The third kingdom is Persia, the greatest of the kingdoms (65-87). They will be overcome by Greece, although Greece itself will be in political chaos. This kingdom will last until the tenth generation. The fourth kingdom is the least described; many nations are listed as falling to the final kingdom, but no actual kingdom is mentioned in this section (88-101). Likely each line could be related to some battle or political movement in early Roman history.

The rise of Rome is detailed in (102-114), described as a “great Italian war” under which the whole world will serve. When an evil storm of war will come from Italy, Jerusalem will be destroyed (115-129). The invaders will commit repulsive murders in front of the temple. A leader of Rome will come from Syria and burn the Temple and slaughter many men and women (a reference to Titus). There will be a great earthquake which destroy Salamis and Paphos and flood Cyprus.

A series of cataclysmic signs are described which will occur after the fall of Jerusalem (130-151). Vesuvius is used as an example in 130-134; the wrath of the God of Heaven caused the mountain to explode (The eruption of Mt. Vesuvius and the destruction of Pompey may be in the background of the imagery of the trumpet judgments in Revelation 8. Wars and famine will occur throughout the world.

People in the last times will be “unworthy men” doing “unholy deeds (152-161). They are foolish and infantile; God is “gnashing his teeth in wrath” and will destroy them “at once in a great conflagration.” In the light of the imminent conflagration, the writer urges his readers to stop provoking God and seek forgiveness (162-170). Remarkably, Collins (or the editor of OTP 1:388) describes this section as “Conversion and Baptism” despite the fact baptism is not mentioned, nor is conversion to the Jewish faith. The earth will be destroyed in fire and a very great sign, with sword and trumpet, at the rising of the sun (171-178).

Finally, the Sibyl describes the resurrection of the dead (179-192). After the conflagration, God will “put to sleep” the fire and fashion bones from the ashes and “raise up mortals again.” This resurrection imagery is similar to Ezekiel 37 in that bodies are re-created from bones. People are raised to face judgment and will be assigned either to Tartarus and Gehenna for punishment or to the “delightful and pleasant light of the sun.”

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A Star Will Shine – Sibylline Oracles Book 5.1-154

https://readingacts.com/2016/08/09/a-star-will-shine-sibylline-oracles-book-5-1-154/

by Phillip J. Long

August 9, 2016

The Fifth Sibylline is eschatological, similar in many ways to book 3. There is a clear expectation of an enemy of God who will oppress the people and a savior sent from God to rescue his people. Collins considers this an example of Diaspora / Egyptian Judaism (OTP 1:390-391). As such it may be a guide to Jewish expectations in the first century with more to say about the context of Revelation than the ministry of Jesus. Still, the general eschatological outline (oppression, salvation via a messiah, judgment, rest) seems to be present here as well.

This Sibyl begins with a review of the history of “the Latin race” (1-51). The history becomes most detailed in line 28, “one who has fifty as an initial” becomes commander, this is Nero. He is an “athlete, charioteer, murderer and one who dares ten thousand things.” The history concludes with Hadrian (one who will have his name on the sea – the Adriatic, line 46) and Marcus Aurelius, a “most excellent, outstanding, dark-haired one.” While in some cases this is cryptic, it is not impossible to figure out these historical references.

This is not Nero (from "Games of Thrones")

Egypt faces destruction in the final days (52-92).From the east will come “a savage minded man, much bloodied and raving nonsense” (93-110). This king will conquer the west then turn toward Egypt and lay everything to waste. Only a third of life will remain for “wretched mortals” after this evil man conquers. Collins relates this paragraph to the Nero myth. While I cannot disagree with him, it is not at all obvious this evil man from the east is the same evil one as in 28f. Lines 137-154 are far more explicit in identifying Nero as the eschatological man of evil.The east will be destroyed (111-134). This section mentions places in Greece and Asia Minor; islands will sink and earthquakes will rip apart cities.

A godlike man comes from Rome (a Nero-like figure? 137-154). He will come from the Medes and Persians and will seize the Temple and destroy it, burning the citizens of the city. Despite the fact Nero died before the Temple was destroyed, he was the emperor who ordered Vespasian into Palestine in the first place. He is therefore blamed for destroying Jerusalem and the Temple.

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The Burning Sun among the Stars – Sibylline Oracles Book 5.155-531

https://readingacts.com/2016/08/09/the-burning-sun-among-the-stars-sibylline-oracles-book-5-155-531/

by Phillip J. Long

August 9, 2016

A series of oracles against nations follows (163-227, 286-360). Rome, Egypt, the Gauls, and the Ethiopians are listed for special condemnation in the first section, Asia and Europe in the second. The city of Corinth is singled out for special attention in 214-227. There are various exhortations interspersed in this section along with occasional returns to the theme of the coming enemy. These are consistently identified by Collins as “The Return of Nero” despite some being very vague and not at all clearly referring to the Nero myth. 214-227, for example, is a condemnation of Corinth and only very peripherally about Nero, if at all. That there is a short condemnation of arrogance (228-238) following this section may be related to the arrogance of the Roman emperors.

A long section praises the Jews as the people of God (238-285). This section looks forward to the time when Israel will once again be the “center of the world” and the world will come to Jerusalem to worship, including a prayer for the “fertile and luxurious land of Judea (328-332).

The coming enemy of God is described again in 361-385. He is a matricide and devises evil schemes in his mind. He will conquer all the lands and like a wintery blast he will make war everywhere. His end comes when fire rains down on men from heaven and all war ceases. An exhortation is attached to this description, encouraging people (Rome) from all sorts of sexual sins presumably associated with Nero (matricide, pedophile, etc., 386-396).

The oracle describes the destruction of the temple by a great horde of illustrious men (397-413). The king who destroyed the temple is said to have died by the hand of the Immortal after he left the land, which is odd since Titus did not die in any unusual way.

A blessed man comes from the “expanses of heaven” with a scepter in his hand which he was given by God himself (414-433). He will return wealth to those from whom it was stolen and make the city of God shine as a brilliant light, more brilliant than the sun and moon. The temple will be rebuilt as an ornament and all the righteous will see it. Both the east and west will sing the glory of God; all the wretched will be judged.

In the context of judgment, the oracle turns against Babylon, the classic enemy of God (434-446). They had been the sole kingdom ruling the earth, but in the end they had to send to Rome for assistance. Catastrophic disasters will happen in those days (447-484): The seas will dry up, Roman ships will no longer sail (Revelation 18, the lament of the seaman). Apocalyptic signs include Locust, bloody war, and invasions over frozen rivers, wild animals attacking people, and weakness all over earth, moonless nights and a mist covering the whole world.

Egypt will be converted in the last days (448-511). People in Egypt will decide to build a temple to God in an attempt to worship God correctly, but it will be destroyed; God will therefore rain terrible judgments on the land. This may be a reference to the temple at Leontopolis (Collins OTP 1:405, note i4, but the prediction could be taken as eschatological as well).

The Oracle concludes with a terrible battle in the stars – the constellations themselves are destroyed and the sky becomes starless (512-531). This seems odd, but there may be a subtle condemnation of astrology here. It is possible judgment has come to such a point that the stars are no longer able to guide so it is as if they have gone away.

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Christian or Gnostic? – Sibylline Oracles, Book 7

https://readingacts.com/2016/08/13/christian-or-gnostic-sibylline-oracle-book-7/

by Phillip J. Long

August 13, 2016

This is the least structured of the oracles and is probably a collection of various sources. The work is Christian and probably is not based on any Jewish material. As such, the Seventh Oracle represents the other end of the tangent begun in the earlier Jewish oracles. Christians placed prophecies in the mouth of a pagan oracle in order to give a universal validity to the claims of Christianity.

This oracle seems not only Christian, but in some ways Gnostic. Collins lists five allusions to Gnostic ideas but concludes that the presence of these elements do not make the book Gnostic. In the same way earlier oracles drew on pagan mythology, so to this Christian oracle is drawing on Gnosticism (OTP 1:409).

• Several European cites will be destroyed, Rhodes will be the first (1-6). The flood is briefly described (7-15). This section is fragmentary, but makes Phrygia the location of Ararat as in 1 Enoch.A general oracle against the nations, although the focus is on Egypt (16-28).

• A brief, fragmented description of a messiah figure (29-39). It is hard to get the sense of this prophecy since much is missing. God entrusts his throne to someone from the house of David. The angels sleep under his feet (33). He is a “young shoot putting forth eyes from the root.” (38)

• Various nations and cities are condemned (40-63). Colophon and Corinth are mentioned specifically as destroyed by the Roman Ares.

• Christ’s baptism is described with a special emphasis on the people not recognizing him as their God when he came up from the water (64-75).

• Sacrifice will be replaced by prayer, alms giving, and care for the poor (76-91).

• Lines 91a-95 are a fragment which may continue the theme from the previous section, but there is not enough there to see this clearly.

• Various nations and cities are condemned (96-116), including Sardina, Mygdonia, Macedonia and Rome, Thebes.

• A “woe” against the “evil spirit sea,” which will be devoured by fire in the chaotic end of the world (118-131).

• Those who falsely claim to be Hebrews and make money from prophecy will be destroyed (132-138).

After the third “circling of years” when the first ogdoad is seen, he will begat a “pure mind of men” and no one will plow a crooked row anymore (139-149). Ogdoad can refer to eight frog/snake gods worshiped at Hermopolis, Egypt, although this does not fit the context well. Ogdoad is also a Gnostic concept relating to the aeons (Edwin Yamauchi, “The Gnostics and History” JETS 14 (1971): 29-40, 31). The word is used to describe a place in the HermeticDiscourse on the Eighth and Ninth: “The Eighth or Ogdoad is described as the place or sphere where souls and angels continuously praise the Ninth with hymns; the Ninth or Ennead is the dwelling place of Nous or Divine Mind” (Ruth Majerick, “Discourse on the Eighth and Ninth” in ABD 2:210-211). It is possible this reference refers to Jesus in some kind of numeric wordplay, since the name Jesus Christ is often rendered 888. Finally, all people in this restored world will “eat dewy manna with white teeth” (148-149, cf. Revelation 2:17).

The oracle concludes with a confession of faith from the sibyl. This is part of the sibylline formula: the pagan prophetess confesses faith in God and claims her oracles are true.

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Nero Redivivus – Sibylline Oracles, Book 8.1-216

https://readingacts.com/2016/08/15/nero-redivivus-sibylline-oracle-book-8-1-159/

by Phillip J. Long

August 15, 2016

The eighth Sibylline oracle contains a wealth of clear historical allusions. The first 216 lines are probably Jewish with some Christian interpolations. The second half of the book draws together various sources, nearly all Christian and interested in developing Christology. We are therefore dealing with an oracle at the Christian end of the spectrum, placing Christian theology in the mouth of a pagan seer.

The Sibyl beings with a description of the kingdoms of the world: the Persians, the Medes, the Ethiopians, Assyria Babylon, Macedonia, and then the “famous lawless kingdom of the Italians” (1-16). These kingdoms will be judged, “the mills of God grind fine flour, though late” (14, OTP comments this is an old Greek proverb).

Greed is condemned (17-36). Greed is the “source of impiety and forerunner of disorder, deviser of wars, a hostile troubler of peace” (24-25). Like Revelation 18, the writer characterizes Roman as a greedy nation and an oppressor the poor. Because of their greed, Rome will be destroyed “one day” by a heavenly affliction and no god will be able to save them (37-49). Their wealth will be laid low and the race will become lifeless corpses.

Lines 50-67 describe Hadrian as the “luxurious one” who inspects the world with polluted foot, giving gifts.” This is an allusion to Hadrian’s tour of the provinces in A.D. 121-130. He will participate in magical shrines and “display a child of the gods” (His favorite son was deified in A.D. 130 after he was accidently drowned in Egypt). Three kings will rule after Hadrian, “fulfilling the name of the heavenly God whose power is both now and for all ages.”

The next section concerns the return of Nero during the reign of “an old man,” Marcus Aurelius (A.D. 121-180). A “matricidal exile returns from the ends of the earth” and will control dominions far and wide (68-72).

Rome will be judged (73-109, 123-130). They will be brought down from their great height by “gigantic hands” (100) and be made to dwell under the earth, everyone will hear bellowing from Hades and the gnashing of teeth. All will be judged in the great tribunal of God (110-122). This section is inserted into the condemnation of Rome and breaks off after a long list of “equality” statements (there will be no king, no tyrant, etc.) The age will be “common to all.” (Cf. 1 Enoch 53:6-7, the “leveling” of social groups in Matthew 3). In lines 131-138 Hadrian is praised as ruling “by the counsels of the great God without contamination.”

The text breaks off with “When the time of the phoenix comes” (139-159), but it is enough for Collins to once again identify this as a text about the return of Nero. By the reign of Marcus Aurelius, Nero would have been long dead, so the image of the Phoenix is appropriate to describe the rebirth of this enemy of God’s people. He will return to ravage the race of peoples, the nation of the Hebrews.

This section is an allusion to the persistent rumor Nero faked his death in A.D. 68 and would eventually return to his rightful place as emperor of Rome. Some scholars detect this in Revelation 13 where the first beast (representing Rome) appears to have died but is revived by the second beast. Sometimes this is used to date Revelation early, since the possibility of Nero’s return would diminish by the 90s since Nero would have been quite old by then. But this oracle implies Nero could return nearly 100 years after his own death, rising like a Phoenix to persecute God’s people once again.

The final and greatest evil will come upon the Rhodians (160-168). This section is perhaps related to the first in the oracle since it includes Rhodes as central to the final judgment of Rome (which will become a “street,” probably a reference to Rome becoming insignificant). The holy prince will gain control of the scepters of the world and Rome will fall (169-177). Various signs of the end are listed in 178-216. There are several breaks in the text, but the usually catastrophic “wrath of God” things are present. Of note is line 205, there will be a resurrection of the dead, the swift racing of the lame, the deaf will hear and the blind will see.

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Christological Poems – Sibylline Oracles, Book 8.217-500

https://readingacts.com/2016/08/16/christological-poems-sibylline-oracle-book-8-217-500/

by Phillip J. Long

August 16, 2016

Lines 217-250 of the eighth Sibylline oracle form an acrostic poem based on “Jesus Christ Son of God, Savior, Cross.” The theme of the poem is eschatology and much is drawn from the Old Testament (the heavens will roll up, Isa 34:4, for example.) The oracle makes a connection between Jesus and the Old Testament messiah figure and concludes with a statement that “this is our God, no proclaimed in acrostics, the king, the immortal savior who suffered for us.”

The second Christological poem (251-336) includes many references to the life of Christ: feeding the 5000 in line 275; “your king comes on a foal of a donkey;” the passion in 280-284; “the veil of the Temple will be rent, and in midday there will be dark monstrous night for three hours” (305-306). Jesus goes to Hades announcing hope for all (perhaps a hint of the “harrowing of hell,” 1 Peter 3:19). The resurrection of Jesus is clear, “and then, returning from the dead, he will come to light, first of the resurrection, showing a beginning to the elect” (313). This is followed by an eschatological fragment in 337-358. The catastrophic signs found elsewhere in the Sibyllines reappear..

A lengthy speech by God himself condemns idolatry (359-428). There is a consistent theme in this poem of God as creator and the offense of man worshiping creation. God has, for example, “formed eyes and ears, seeing and hearing” (368) and knows every thought. “Abandoning the Creator, they worshiped licentiousness. All have gifts from me but give them to useless things, and they think all these things useful, like my honors making burnt offerings at meals, as to their own dead.” Similar to Romans 1:18f, humans have abandoned their creator, pursuit of sexual sin 381.

The hymn to God appearing in lines 429-455 is similar to pagan thinking about God (OTP 1:427, note t2). God is “Self-begotten, undefiled, everlasting, eternal” (429). Like the Jewish use of Greek mythology in the early Sibyls or the Christian use of Gnosticism in the seventh Sibyl, this writer / compiler has drawn on Greco-Roman philosophy to describe God.

The poem concerning the incarnation in 456-479 reflects fairly advanced theology and the Virgin Mary is featured prominently. The archangel Gabriel says to Mary, “‘Receive God, Virgin, in your immaculate bosom.’ Thus speaking, he breathed in the grace of God, even to one who was always a maiden.” (461-462). It is possible it was appended at a later date when Mary becomes more important in Catholic theology.

The final paragraph on ethics closed the book (480-500). The Christian reader is admonished to never “approach the sanctuaries of temples nor to pour libations to statues nor to honor them with prayers” (487-489) nor “to defile the light of the sky with smoke from burnt offerings” (494). Perhaps this exhortation to abstain from sacrifice reflects a period when Christians were not yet fully depaganized, making sacrifices in order to appear loyal to civic cults.

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A History of the World – Sibylline Oracles, Book 11

https://readingacts.com/2016/08/17/a-history-of-the-world-sibylline-oracles-book-11/

by Phillip J. Long

August 17, 2016

Collins dates this book to the “turn of the era” and considers it an example of Diaspora Judaism. We are therefore back to the early part of the development of the format of the sibyl, but as Collins notes, this is very different than Sibylline 3 and 5 (OTP 1:432).

This text is not particularly religions but is political propaganda, interested in Egyptian political movements. As such, there is no familiar eschatology at all in the book, but rather a history of the political relationship between Rome and Egypt. This book is valuable for setting the context of other Diaspora books, but has little to say for New Testament backgrounds. Common features of the book include a ten-generation history of the world (line 14) and a series of oracles working through the kingdoms which ruled the world through those ten generations (Egypt, Persian, Media, India / Ethiopia, the Assyrians, Macedonia, then Rome).

There is remarkable is a summary of the Trojan War (123-163) and a reference to Virgil (164-171). Alexander the Great receives a long poem 195-223, (“the one whose name begins with the first letter”). The diadochi are described (223-243), with the final sections detailing the intrigue of Cleopatra (243-260) and eventually Julius Caesar (261-276).

The writer of the oracle predicts (or expresses some wishful thinking) that Egypt will fall (276-314) and be judged by God himself (311-314):

"Therefore God himself, the imperishable prince who lives in the sky, will utterly destroy you and impel you to lamentation, and you will make amends for what you formerly did lawlessly. At last you will realize that the anger of God has come upon you."

There is no hint of Christian editing (no allusion to Jesus or a coming Kingdom, for example). In fact, the book ends with the words of the Sibyl who will be confirmed at Panopeia as a “true seer, chanter of oracles, though someone will call me a messenger with frenzied spirit.”

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Roman Emperors – Sibylline Oracles, Book 12

https://readingacts.com/2016/08/18/roman-emperors-sibylline-oracles-book-12/

by Phillip J. Long

August 18, 2016

This Oracle continues the themes of book 11, extending the history into the currant era. Augustus is described as a ruler no other Roman will ever exceed, a man God approved for this hour (14-35). There is a brief “Christian insertion” in 30-34 which predicts the coming of the Messiah, the “bright star like the sun.

The book includes sections on the emperors of Rome, including a comment about their character and history, usually a comment about their appearance, hair color, etc. and a hint at their name (the one with the number three hundred as his first initial). This serves to show the “riddle” of Rev 13:18 (the number of the beast) was common enough in the ancient world. NB: the numbers in parenthesis are lines in the oracle, not dates.

• Tiberius (37-47, he will rule wearing purple, and “sack the city with high gates”).

• Gaius (48-66, a man with “deceitful locks”).

• Claudius (68-75, terrible signs accompany his reign, darkness at noon). OTP1:447, note m states there were four solar eclipses during his reign.

• Nero (78-94), “a terrible snake, an athlete, charioteer and murderer” who later flees and perishes wretchedly).

• Galba, Otho, and Vitelius (95-98)

• Vespasian (99-116, a “great destroyer”).

• Titus (117-123, a noble lord who falls by deceit).

• Domitian (124-143, all mortals will love him but he will receive a wound in the middle of his chest). This is rarely mentioned as a potential background to the wounding of the beast in Revelation 13, which is remarkable since Domitian is often cited as the emperor in the immediate context of Revelation.

• Nerva (143-146, a majestic man, slain and gone to Hades).

• Trajan (147-163, a mighty warrior who will die on foreign soil).

• Hadrian (164-175, a silver-haired man who will bring a long peace).

• The Antonines (176-185, three who rule for three decades).

• Marcus Aurelius (186-205, a man who knows many wise things, at whose prayer it will rain).

• Commodus (206-223, he will live dangerously and will suffer evil in a bath).

• The Death of Commodus (224-235, when the destructive time is near for Rome).

• Pertinax (236-244, a man who will shed blood with sharp bronze swords).

• Didius Iulianus (245-249, he will have a swift fate, mighty in war and smitten by iron).

• Pescennius Niger (250-255, another warrior, will die on the Assyrian plains).

• Septimus Severus (256-268, a resourceful and crafty man who knows what is expedient).

• Alexander Severus (269-288, he will reign with an infant and have the name of a Macedonian prince).

The conclusion to the book is a warning that those who honor God and forget idols will have joy (289-299). What is remarkable about this conclusion is that none of these kings could be said to have honored God in the least. In general this review of history is quite complimentary to the Roman emperors. One might expect a Christian writer to have portrayed Domitian, for example, as a great evil ruler because of his persecution of the church. Unless, of course, Domitian was not a great persecutor as many scholars have claimed.

This may help several scholars who have argued external persecution is not the problem in the book of Revelation. See for example Alan James Beagley, The “Sitz Im Leben” of the Apocalypse with Particular Reference to the Role of the Church’s Enemies (Berlin: de Gruyter, 1987). For a brief summary of Beagley’s position, see his article “Babylon” in Dictionary of the Later New Testament and Its Development (Downers Grove: InterVarsity, 1997), 111-112.

[End of Sibylline Oracles]