The Sibylline Oracles of the Pseudepigrapha, Part 2

Seven Generations of the World – Sibylline Oracles 1.1-323

https://readingacts.com/2016/07/27/seven-generations-of-the-world-sibylline-oracles-1-1-323/

by Phillip J. Long

July 27, 2016

I dealt with the introductory material for the first two Sibylline Oracles in a previous post (books 1-3). The first 323 lines of Book One of the Sibylline Oracles are a Jewish summary of biblical history from through the “seventh generation.” This section is dated from 30 B.C. to A. D. 250, possibly originating from Phrygia based on the reference to the Ark in 1.196-198.

Sibyl by Francesco Ubertini,
c. 1525

This Jewish section of the collection periodizes history after the fall into seven generation. In lines 1-37 the writer describes the wonders of the pre-fall world. Adam and Eve are wondrously beautiful when created and placed in the garden. They speak wisdom to one another and had no evil thoughts at all. Lines 38-64 are an interpretation of the story of the Fall in Genesis 3. Rather than blaming sin on Adam (as in Romans 5:12-21), It is the woman who is the first betrayer, having persuaded Adam to sin (cf. 2 Enoch 31). Genesis 3:14 is interpreted as literal enmity between snakes and humans. There is no messianic imagery at all in this retelling of the story.

• The First Generation (65-86). The first generation of humans was noble, but they went to Hades anyway because they were polluted by sin and made war.

• The Second Generation (87-103). This generation is inventive and skillful, described as “watchers” because of their sleepless minds (not as fallen angels, as in 1 Enoch). They too died and went to Tartarus and are “guarded by unbreakable bonds, to make retribution, to Gehenna of terrible, raging, undying fire.”

• The Third Generation (104-108). This generation was “overbearing and terrible men” and the period is marked by “wars, slaughters, and battles destroyed these continually, men of proud heart.”

• The Fourth Generation (109-119). This generation “shed much blood” and neither respected God nor man. Some were killed in war and went to the netherworld, others God took from the world in his wrath.

• The Fifth Generation (120-282). The fifth generation was “far inferior” men, insolent and crooked, even more so than the giants. Noah is command to prepare for the flood (125-136) and he preaches to his generation (147-198). There is a riddle in lines 137-146 which promises to give the name of God, nine letters with four syllables. These clues are reminiscent of Rev. 13:18 and the “number of the beast,” and probably just as impossible to figure out! This sermon lists the sins of the generation and describes them as evil-hearted and fickle. He is jeered for this preaching (171-172), therefore he enters the ark with his family and other creatures God wished to save (199-216). The flood begins (217-261) and the ark lands on Ararat in Phrygia as opposed to Armenia (262-283).

• The Sixth Generation (283-306). This generation is described a noble and blessed one, righteous and hard working. During this generation, “the earth will rejoice, sprouting with many spontaneous fruits, overladen with offspring. Those who give nourishment will be ageless, always” (lines 297-299). They too enter Hades, but they are blessed as the go since “Sabaoth gave a noble mind” (304).

• The Seventh Generation (307-323). The seventh generation is the generation of the Titans (cf., Hesiod, Theogony, 687–735). The Lord makes war against them and shuts them from the world.

As Collins suggests, the main interest of this section of the Oracle is the schematization of history into a series of “generations.” Along with the Christian interpolations, history passes through ten generations, five before the flood and five after. The world is destroyed by water in the fifth generation and fire in the tenth. This is not exactly a modern dispensational timeline, but there is a long history of creating a series of periods through which humanity passes before the final judgment.

Although there are clear signs of Christian redaction in the first two books, it is important to observe an apocalyptic theme which connects the flood and a future apocalyptic destruction (or re-creation) of the world. Similar imagery appears in Revelation; 1 Peter 3:19-22; 3:11-13.

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The Christian Interpolation – Sibylline Oracle, Book 1.324-400

https://readingacts.com/2016/07/28/the-christian-interpolation-sibylline-oracle-book-1-324-400/

Phillip J. Long

July 28, 2016

The last section of the first Sibylline Oracle was inserted by a Christian. The section is a clear description of Jesus Christ, “the son of the most high, immortal God” (1.331). The goal is to add a prediction of the events of the life of Jesus into this oracle-prophecy.

Depiction of a Sibyl by
Domenichino, c. 1616-17

Since the book is missing the eighth and ninth generations, it is hard to know if this was the most appropriate place to insert these Christological predictions. As with the riddle on God’s name earlier in the book (lines 137-146), we are given a short riddle on the name and number of the son of God’s name (lines 327-329). “I will state explicitly the entire number for you. For eight units, and equal number of tens in addition to these, and eight hundreds will reveal the name.” This adds up to 888, the number of the name Iēsous.

Lines 334-335 allude to the wise men, “Priests will bring gifts to him, bringing forward gold, myrrh, and incense.” Lines 336-339 refer to John the Baptist, “But when a certain voice will come through the desert land bringing tidings to mortals, and will cry out to all to make the paths straight and cast away evils from the heart” and his death by Herod, “ a man with barbarous mind, enslaved to dances will cut out this voice.”

The Jews will stumble against this coming son of God, but Gentiles will be gathered to him (lines 346-347). Jesus’ ministry and miracles are summarized (347-361) and the writer blames the Jews for the crucifixion with a string of anti-Semitic invectives (lines 360-371).

Then indeed Israel, with abominable lips and poisonous spittings, will give this man blows. For food they will give him gall and for drink unmixed vinegar, impiously, smitten in breast and heart with an evil craze, not seeing with their eyes, more blind than blind rats, more terrible than poisonous creeping beasts, shackled with heavy sleep.

Later in the interpolation the writer blames the fall of Jerusalem as a judgment for killing Jesus: “Then when the Hebrews reap the bad harvest, a Roman king will ravage much gold and silver… since they committed an evil deed.”

After three days the Son of God will raise from the “house of Adonis” (i.e., Hades) and return to heaven on the clouds (376-382). The Christian church is described as a “new shoot” named after him (Christians) sprouting for the nations lead by wise leaders but with a cessation of prophets (lines 383-386). The section ends with a dire prediction of the destruction of the Jews at the hands of the Romans because they have committed an evil deed in rejecting the son of God (lines 387-400).

There is little here that is unique, although obvious forgery of a Sibylline article by a Christian in order to support orthodox Christian theology is significant. Several items are worthy of some attention. First, in the retelling of the story of Jesus, John the Baptist is still important enough to have his career and death summarized. Even in the New Testament there are some hints of John’s lingering importance, this Christian interpolation indicates John’s life and death were still part of the Gospel story.

Second, the section describing Jesus’s miracles tracks with the Synoptic Gospels (healings and exorcisms, walking in water feeding the 5000). There are no non-biblical miracles mentioned, and there are small details included (John is killed by someone addicted to dance, twelve baskets after the feeding miracle). The details seem to be drawn from all four Gospels. This is an obvious attempt to wedge the Gospel story into an existing “ancient” prophecy, but it is remarkable there are no allusions to non-canonical stories. For example, the only reference to the birth of Jesus is the visit of the Magi, indicating a familiarity with Matthew (or a similar tradition). Yet there is no virgin birth, canonical or non-, and there is no mention of popular stories about Jesus as a child.

Third, the Jews are blamed for the crucifixion and they are now feeling the “raging wrath of the Most High” (362) and they will “will weep for each other on receiving the wrath of the great” (399). This reflects an unfortunate anti-Jewish theology which will result in a great deal of persecutions throughout the Christian era.

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The Tenth Generation – Sibylline Oracles, Book 2.1-55

https://readingacts.com/2016/07/29/the-tenth-generation-sibylline-oracles-book-2-1-55/

by Phillip J. Long

July 29, 2016

After a short five line introduction, we read the fate of the tenth generation. Because of the Christian interpolation, the eighth and ninth generation are lost, and perhaps the beginning of the description of the tenth. Lines 6-39 describe a number of “apocalyptic signs” such as thunder, lightning, frenzied wild animals and other prodigies (blood from heaven and general strange events).

Sib.Or. 2.15-24 Then indeed the tenth generation of men will also appear after these things, when the earth-shaking lightning-giver will break the glory of idols and shake the people of seven-hilled Rome. Great wealth will perish, burned in a great fire by the flame of Hephaestus. Then there will be bloody precipitation from heaven … but the entire world of innumerable men will kill each other in madness. In the tumult God will impose famines and pestilence and thunderbolts on men who adjudicate without justice.

David Aune has a lengthy excursus on prodigies, “unnatural or extraordinary occurrence or phenomenon understood as a sign warning of divine anger” in Roman culture. See, for example, Thucydides 1.23.3, a list of disasters that affected the Athenians during the Peloponnesian war: earthquakes, eclipses, droughts, famines, and pestilence (Revelation 2:402; 2:416ff).

This list of apocalyptic events is drawn from the stock imagery of the Old Testament, especially Jeremiah and Ezekiel in describing the horror of the fall of Jerusalem (Jer 14:12; 21:9; Ezek 6:11; 12:16, 14:21; 1QpPsa 1-10 and Dio Cassius 69.1-2, describing the fall of Jerusalem after the Bar Kohkba Rebellion). In the midst of the judgment of the tenth generation, God will be a savior to the pious (27-28) and will show a great sign from heaven for “no small number of days” (34-38).

Entry into heaven is described as a “contests” which people should strive for rather than a crown of silver. The “holy Christ” will make awards to those who are worthy (45-46), especially the martyrs. Those who are virgins, perform justice live piously, love marriage and refrain from adultery will receive the reward of immortality.

The image of entry into heaven as a “contest” is found in 2 Tim. 4:7-8: Paul has “fight the good fight and finished the race,” and is looking forward to his “crown of righteousness” to be awarded him by the Lord, the righteous Judge. Like the author of this oracle, Paul sees this reward as connected to the consummation of the age.

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An Extract from Pseudo-Phocylides – Sibylline Oracles, Book 2.56-148

https://readingacts.com/2016/07/29/an-extract-from-pseudo-phocylides-sibylline-oracles-book-2-56-148/

by Phillip J. Long

July 29, 2016

Phocylides was a sixth century B.C. poet who was, in the ancient world, well-known as an author of maxims and proverbs applicable to daily life (See P. W. Van Der Horst, “Pseudo-Phocylides” in OTP 2:565-582; ABD 5:347-348; “Pseudo-Phocylides and the New Testament,” ZNW 69 (1978) 187-202; “Pseudo-Phocylides Revisited.” JSP 3 (1988): 3-30).

In the first century B.C. it appears a diaspora Jew created 230 lines of poetry in the name of Phocylides in order to demonstrate to the gentiles that Judaism is a rational religion. The point was not to convert, but to create “sympathizers” among the gentiles (OTP 2:566). In the Sibylline Oracles, these lines are used as “criteria” for the judgment just described (Collins, “Sibylline Oracles,” in ABD 6:4). There is a “frame” at the end of this section returns to the idea of a context (lines 149-153). Since these lines will be covered in more detail in the section on Pseudo-Phocylides, suffice here to simply note the themes covered:

• On Justice (56-77)
• On Mercy (78-94)
• On Moderation (95-108)
• On Money (109-118)
• On Honesty and Moderation (119-148)

The material following the Pseudo-Phocylides insertion returns to the theme of apocalyptic judgment and associated signs. Lines 154-173 give another series of prodigies which signal the last generation: children with grey temples from birth, famines, pestilence, war, changes of time, lamentations, and many tears. The time is near, we are told, when false prophets arise and do many signs (cf. Mt. 24:11, 24, Mk 13:22). Even Beliar will appear and do many signs, confusing even the holy and faithful men (Mt. 24:14, even the elect may be deceived by false Christs). Jesus was accused of casting out demons by the power of Beelzebub, the prince of demons. The Jews of the first century seem to have been looking closely at the signs performed by Jesus in order to determine if they were true (i.e. from God) or false (i.e satanically inspired.)

After the kingdoms of the world are judged (172-173) the Hebrews will rule over the world (174-186). The most high will “spread” over all men at that time. Elijah will come driving his chariot from heaven and display three signs (187-195). Then the fiery river of heaven will pour out on the earth and destroy nearly everything (196-213). Stars will fall from the sky (cf. Is. 34:4, Mk. 13:25, Mt. 24:29) and men will gnash their teeth (cf. Matt 8:12, 13:42, 50, 22:13, 24:51, 25:30, Luke 13:28). The archangels will lead people into judgment (214-220).

The gates of Hades will then be broken and all the dead will be raised to life (221-251). Christ himself will come on a cloud of glory and sit on the right hand of the Glorious One to judge all of the dead. The dead will be divided into the wicked and the righteous (252-282); the wicked are punished (283-312) and the righteous are rewarded (313-338), all quite parallel to the eschatological judgment described in Matthew 25:31-46. In this parable-like conclusion to the Olivet Discourse, the punishment of the wicked is also described as a place a darkness, weeping and gnashing of teeth.

Unlike Matthew 25, people in the place of torment will request mercy from God in vain for “seven days of ages,” then they will come into repentance because of the intercession of the holy virgin. This last line is obviously a Christian idea, probably assigning a role to the “holy virgin” played by Ezra in 4 Ezra 7:101 (OTP 1:353, note a3; in much of the Ezra material, as the prophet witnesses some sinner tortured, he prays to the Lord for mercy on the sinner).

The righteous are rewarded with equality – there will be no more kings and leaders, no more rich and tyrants, “all will be on a par together” (324). Creation will also have an “equality” – there will be no more seasons. There will be no more marriage, death, sales or purchases, no sunset, no sunrise, etc. The righteous will enter into eternal life which is described as the Elysian plain and the Archerusian Lake (where Odysseus entered Hades).

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Sibylline Oracles, Book 3

https://readingacts.com/2016/08/02/sibylline-oracles-book-3/

by Phillip J. Long

August 2, 2016

Lines 1-96 are probably a conclusion to another book. Lines 97-349, 489-829 are the “main book,” with an “Oracles against the nations” section inserted in 350-488. The main section expects God to intervene during the reign of the seventh king of Egypt (lines 193, 318, 608). The mostly likely candidates for the seventh king are Philometor (186-164, 163-145 B.C.), Neos Philopater (145-144 B.C.) and Physcon / Euergetes II (170-164, 164-163, 144-117 B.C.; Collins, Athens, 85). As can be observed from the dates of these three kings, there are some co-regencies which complicate the chronology. Collins dates the book to 163-145 B.C. based on the prominence of Rome (which is more present after 175, the book is definitely written after the battle of Magnesia, 190 B.C.; Collins, OTP 1:355).

This view has been challenged, however, by Rieuwerd Buitenwerf. He points out the numbering of Ptolemaic kings did not exist in antiquity, they were identified by “title” (Buitenwerf, 126ff). The number seven is used three times in the context of the prediction of a seventh king, all figuratively according to Buitenwerf (Cf., Erich Gruen,Heritage and Hellenism, 277). The writer of the oracle can only be said to believe that Roman rule will end when an Asian king conquers Egypt, signaling the appointed time for God to intervene in history. Therefore, the historical seventh king in the Ptolemaic dynasty does not matter for dating the book. Although he accepts the number seven may have been chose as an ideal number, Collins disagrees that the seventh king has no bearing on the date. The prediction of God’s intervention when the seventh king reigns is meaningless if it is known there have been more than seven kings (Collins, Athens, 83-84, interacting with Erich Gruen).

Buitenwerf points out there is no hint of a Roman invasion of Palestine nor an end to the Ptolemy dynasty, therefore the book must be written some time before Actium, 31 B.C. He finds confirmation for this date in the paraphrase of Book 3 of the Sibylline Oracles by Alexander Polyhistor on the tower of Babel. His citation of lines 3.91-107 are preserved in Eusebius’ Chronica and Josephus’ Antiq. 1.118-119, although Josephus probably also used Polyhistor. Polyhistor began to write about 880 B.C. and died about 40 B.C.

Collins believes the main section of the book to be pro-Ptolemaic and therefore argues the book is the product of a diaspora Jew living in Egypt. This too has been challenged by Buitenwerf, calling the evidence for an Egyptian origin “extremely meager” (Buitenwerf, 131). He considers Collins’ evidence of a pro-Ptolemaic author as saying nothing of the sort and considers the topographical details as a reflection of “general education” (132). He argues for an Asian origin for the book based on the frequent mention of Asian locations and (more importantly), the prediction that an Asian king will invade Egypt.

Lines 367-380 predicted this Asian king will usher in a time of bliss for Egypt, then again in lines 601-623 an Asian king invades and God intervenes in the world. The prophetess identifies herself as the Erythraean Sibyl, a very famous Asian prophetess. He concludes the author was a Jewish inhabitant of the Roman province of Asia (133). Collins agrees the “oracles against the nations” need to be dated a bit later, likely before the battle of Actium in 31 B.C. (Compendia rerum Iudaicarum 368). These are “gentile oracles” included to bring book three up to date and add to the Sibylline flavor, but the main section of the book, in Collins opinion, is earlier.

The first section is different from the rest of the book and is to be dated at least after Actium (line 46 seems to refer to the second Triumvirate.) Lines 75-92 refer to Cleopatra. Lines 63-92 are the most difficult to date, and ought to be considered separately from the rest of the introduction since they refer to the coming of Beliar. This looks like a Christian interpolation. The identity of Beliar may be Simon Magus as an anti-messiah, who was from Samaria (Herod’s renamed Samaria “Sebaste” in honor of Augustus in 25 B.C.)

A second and more likely possibility is the phrase describing Beliar ek Sebasttenonmeans “from the line of Augustus,” implying that Beliar is Nero. This is in keeping with the Nero Myth and the common association of the return of Nero with an end-time villain. If the second option is accepted, then the date must be after A.D. 70 (when the Nero myth began to circulate), possibly later. The use of the Nero Myth in Revelation 13 is a bit controversial since most scholars date Revelation to the mid 90’s A.D. This would mean the Nero Myth was still common nearly 30 years after his death.

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Kingdoms of the World – Sibylline Oracles Book 3.1-294

https://readingacts.com/2016/08/05/kingdoms-of-the-world-sibylline-oracles-book-3-1-294/

by Phillip J. Long

August 5, 2016

As discussed in the introduction, Collins identified the first 96 lines as an introduction, possibly a fragment from another book. Lines 1-8 form an introduction by the Sibyl herself, explaining that she speaks as God bids her to speak. There follows a condemnation of idolatry which is clearly Egyptian in origin (worshiping snakes and sacrificing to cats, line 30; OTP 1:362, note d). When Rome rules over Egypt, it will become the greatest kingdom, but it will be destroyed by three men (the second triumvirate, lines 46-63; OTP 1:363, note i).

The Cumaean Sibyl

Lines 63-74 predict the coming of Nero, the Beliar from the line of the Sebastenoi. This Beliar will perform signs and raise the dead, but will eventually be destroyed when he threatens the most high God. After this the world will be in the hands of a woman (75-92). This seems to be Cleopatra, although if the previous paragraph mentions the line of theSebastenoi (Augustus), then this is either out of order historically or it refers to someone else.

The “main book” begins in line 97 with a historical survey of the world beginning with the tower of Babel in the tenth generation of men from the flood (97-109). A lengthy section discusses the Titans and their battles (110-161). God ultimately puts an end to the Titans and the cycles of the history of men began: Egypt, Persian, the Medes, the Ethiopians, Assyria-Babylon, then the Macedonians, Egypt again, then Rome.

These kingdoms seem out of order – Persia followed Babylon and the Ethiopians could not really be described as the same kind of kingdom as the others. Collins notes on OTP 1:365, note u if the kingdom of Cronos and a final eschatological kingdom is included, we have a typical list of ten kingdoms of the world. This list of kingdoms of the world is expanded in lines 162-195, climaxing in the kingdom of Macedonia. Macedonia will rule over a great territory and will cause many kings to fear.

The text seems to be against Hellenism as spread through the world by Alexander (cf. the anti-homosexuality statement in lines 185-186). This will continue until the seventh Greek king rules in Egypt (see the introduction for possibilities). The kingdoms of the world are finally judged in 196-217.

The remainder of the first section of the Third Sibylline concerns the history of Israel:

• A description of the Jewish People (218-248). While Abram came from Ur of the Chaldeans, his people do not practice sorcery, etc. They do not rob, move boundaries, or drive off herds, etc. They always take care of the poor, the widow, and the orphan.

• When they leave Egypt under the leadership of Moses, they follow the Lord to Sinai and are given the Law (249-264).

• The people do not keep the law and the land becomes desolate for 70 years and the Temple will be destroyed (265-281).

• A “good end and great glory” await the Jews when he lifts their weary knee and sends them a king to judge each man and raise a new temple (282-294).

Like Daniel, this survey of history affirms God’s sovereignty as he works through human history by raising up series of kingdoms. As the series of kingdoms culminates in Rome, the history narrows its focus to the restoration of Israel and the Temple.

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Oracles against the Nations – Sibylline Oracles Book 3.295-488

https://readingacts.com/2016/08/05/oracles-against-the-nations-sibylline-oracles-book-3-295-488/

Phillip J. Long

August 5, 2016

This section seems to have been inserted into the third book from another source as it interrupts the flow of the apocalyptic section ending in 294.

• Babylon is judged first because they destroyed the temple (303-313). Babylon will be “filled with blood” because they poured out the blood of good men and righteous men, whose blood even now cries out to high heaven.”

• Egypt will be judged until the seventh generation (314-318).

• Gog and Magog, between the Ethiopian rivers (319-323), “your dewy earth will drink black blood.”

• Lybia, because they destroyed the house of the great immortal (324-340). Lybia and Ethiopia are among the followers of Gog and Magog in Ezekiel 38:5. Their land will be full of corpses, chasms and yawning pits.

• Many cities will fall (341-349). The list includes nineteen cities in Asia Minor and Egypt.

• Rome is condemned (350-380). Rome will fall in poverty and “become a street” (364). Rome will be liable to pay ten-thousand times so “what man would want to live in those days?” (371). Collins suspects line 357, “often drunken with your weddings with many suitors” is an allusion to the many weddings of Cleopatra, called “the mistress” in the oracle.

• Macedonia will greatly afflict the world (381-388). Alexander the Great is described as from the “race of Cronos” and he will conquer even Babylon.

• Alexander will go throughout the world conquering whomever he pleases (389-401). Lines 397-398 make reference to ten horns and another which will sprout out the side, similar to Dan. 7:7 and the various other “horn” prophecies in Dan. 8 and Rev. 13.

The remaining section is a collection of prophecies against cities in Greece and Asian Minor, beginning with Phrygia (402-413). Illium, Sparta, Cyprus, Ephesus, etc. are all mentioned in this section (414-488). The oracle also refers to Homer as “certain false writer, an old man, of falsified fatherland” (419-420), a writer who “he will especially embellish the helmeted men of war” (426).

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Prophecies of Disaster – Sibylline Book 3.489-544

https://readingacts.com/2016/08/06/prophecies-of-disaster-sibylline-book-3-489-544/

by Phillip J. Long

August 6, 2016

This section (489-544) begins with a long prophecy of disaster against a variety of city states and peoples including the Phoenicians, Crete, and even Gog and Magog (513), but the main enemy judged in this section is Greece (520, 534, 537). In 544 there is reference to only a third of mankind surviving the judgment by fire of that day, not unlike several Revelation judgments in when a “third” is destroyed. The reference may be to Ezekiel 5:12, however, who used his hair as a prophecy to demonstrate that only a third of the nation would survive.

Sibyl by Ghirlandaio, 1485

The Greeks continue as the focus in 545-573. They will recognize God when the planned disaster falls upon them (555-557). Unlike the Greeks, the Jews do recognize God and are greatly praised in 573-600. They fully honor God in the temple, they properly sacrifice in a holy manner, the do not commit idolatry, they are “mindful of wedlock” and do not commit grotesque acts of immorality (pedophiles are mentioned in line 596). The Phoenicians, Egyptians, Romans, and Greeks are specifically mentioned in contrast to the Jews in this section (598).

Because of the great sin which is in the world God will judge all mortals with disaster, wars, famines, etc. (601-619). The Greeks, Macedonians and Egyptians will all be overthrown and their “handmade works” will be thrown on the fire. God will then transform the earth and cause great joy and prosperity for men (619-623).

The writer exhorts his readers to respond to God with great sacrifices in order to propitiate God (624-634). The writer describes a “signs of the end,” primarily political chaos and military conquests (635-651). The next brief section appears to be a reference to a messiah-like person (652-656). God will send a “king from the sun” who will stop war from happening on the earth by being obedient to the “noble teachings of God.” Collins mentions the common theme in Egyptian material that war will cease when Isis wills it. In the Potters Oracle, a king from the Sun is sent by Isis (OTP 1:376 note x3). The Sibylline Oracles seem to be taking an Egyptian messiah-figure and converting it to the Jewish idea that the Messiah will stop war when he comes.

An assault on the temple is predicted in 658-668. The Temple of the Great God will be attacked and destroyed and “abominable kings” will set their thrones around the city. A series of cosmological signs are given in 669-701. These physical signs of the end of the age are not as spectacular as in other apocalypses (even Revelation in the New Testament), but the serve to show even this Oracle predicts a time of natural chaos before the kingdom arrives.

Amid this chaos, the elect will be rescued by the Great God (702-731). The hand of the Holy One will be fighting for them and all the people of the earth will notice how much the Mighty One loves his chosen people. Playing on Ezekiel 39, the Oracle describes the massive bloodshed of the final battle in terms of how long it will take to collect all of the weapons of war (“seven lengths of annually recurring times,” i.e. seven months). The Greeks are advised to “desist from proud thoughts” and seek the “great-hearted Immortal” (732-740). If they serve the great God they will share in his things.

The time after the great day of God’s judgment is described in 741-761. It will be a time of prosperity and riches, God himself will institute a “common law” which the whole earth will follow so that his will is done by all “wretched mortals.” A brief exhortation to “shun unlawful worship” interrupts the description of the kingdom (762-766). This section includes a prohibition on unnatural sexual relations and the killing of infants. The description of the kingdom is resumed in 767-795. Much here is drawn from passages in Isaiah and expanded imaginatively. (Wolves and lambs eating together, lions eating husks at a manger, serpent and asps willsleep with babies, etc.) Signs of the end are listed in (796-808). These include signs in the stars and eclipses, drops of blood and gore on rocks, infantry and cavalry in the clouds.

The book ends with a “confession” from the Sibyl herself (809-829). This Jewish book attempts to put prophecies into the mouth of a pagan seer in order to show the universality of the Jewish hope for a messiah and a final judgment. She is the daughter of Circe and Gnostos (Circe is a witch in Odyssey 10.210, the identity of Gnostos is unknown. OTP 3:380 note g4 suggests an emendation to agnostos, meaning an “unknown” father) but now she is a prophetess of the great God, who put all of the future in her mind.

The Choice Before Nations to Love and Forgive

In bringing the subject of religious oppression to a wider audience, I didn't

want to kick the Catholic Church but to poke a finger in the throat of theocracy

and to let it be known that people shouldn't tolerate this anymore." - Peter Mullan

"Either we learn to find our Lord in ordinary, everyday life,

or else we shall never find him." - St. Josemaria Eseriva

I apologize for my inattention to this site. My wife and I have just returned from a very long two week vacation where we travelled and visited many states, their historical & cultural sites, cities, and community events throughout Virginia, Maryland, and the Atlantic coast. In our travels we visited Jefferson's Monticello and walked the length and breadth of Washington D.C.'s memorials  and institutions reminding ourselves once again what America's charter of responsible liberties must mean to our society and world. And when these are rejected to learn first-hand of the horrors of destruction and evil when personal liberties go unobserved as was found when visiting the Civil War cities of Richmond, Petersburg, Gettysburg, the grave sites at Arlington, and the Holocaust Museum.

However, we also discovered thriving ecosystems and communities dedicated to keeping their wildlife preserves and national refuges healthy, green, and flourishing. We swam in the clean waters of the ocean, crossed its many bays and rivers, and felt the commerce of communities trying to figure out the most responsible forms of government, industry, and society with one another. But we also saw the vast interiors of our country struggling with their own remnants of once-glorious days where industry and services were fewer and far between. Where industry once had been in the coal mining towns of the Alleganies and now closed forcing townships and local communities to recreate themselves. Perhaps through a renewed dedication to agriculture and clean water, to the land, to their history, to creating a bit of Eden hidden from the world at large. In our travels we observed much, talked to as many as we could, and learned from each their hopes and dreams and aspirations.

We are now back home and in the month ahead I will attempt to catch up where I had left off several weeks ago. In the meantime I would encourage readers to read through the many sidebars I've worked on over the years on hundreds of topics devoted to a progressive, humanitarian, postmodern outlook of the world, the church, its doctrines, and ourselves.

Persecution and Oppression by the Christian Church

The Next Chapter

For myself, as well as for other Christians and non-Christians alike, I am interested in pursuing a Christianity that is contemporary, post-modern, and progressive. It must be Jesus-centered as much as I am able to discern what that compass means - and not centered in our beliefs about the bible or our doctrines emphasizing God's glory and judgments over His love and reconciliation of mankind. Our understanding of God's grace, love, and forgiveness must fill all our churches and their personal creeds and confessions without threatening unbelievers with authoritarian promises of divine wrath, judgment, and hell. For myself, as for many others, God is a God of love. Not a God of wrath and judgment. A God who reconciles and redeems. Not a God who separates and divides wheat from tare, sheep from goat, righteous from unrighteous. Nay, sin and evil does this separating, even sinful man, not God.

And it is this observation that the gospels make and not the incorrect teachings that God does this. He has given the world the gift of free will by decree. He will not control our free will. It is a free will that is the exact copy of His own free will. Which means He cannot interfere with our choices should we chose the darker sides of our natures that are not freeing. Not recreating. But what God can do is actively guide us towards making better choices; who can aide us in directing us to the free will gifts of others willing to help, heal, counsel, and provide; who can open up opportunities of nurture and nourishment from earth's bounty; who leads us unto green pastures and still waters of His blessings and away from the wastelands of our baser wants and needs. God is a nourishing, enriching, empowering God of creation and re-creation. This picture of God is vastly different from the church's fractured picture of a God dedicated to wrath and judgment. Dedicated to hell and anger. And how do we know that God is a God of love and forgiveness? Because He came and died for our sins and empowerment of recreation. He did not come to divide and "cleanse." He is a God of example as much as the Almighty God of Life and Light. He has given us Himself by right of creation and is dedicated to redeeming a world fallen unto its own depravities. A world refusing His grace gifts of beauty and wonder. This is the God I know and wish to tell of.

A Fractured World

As an American citizen, our political season this year and last (2015-2016: Trump v. Clinton) has tested the church in the areas of who and what God is, wants, and does. The media is filled with the harsh, unloving, and divisive political speeches by some of our more popular candidates for election who have demonstrated in their speech how far astray our society has come from God's ways and means. A God who is driven by love and mercy not judgment and war, not discrimination and racism, not inequality and oppression. When the church is on the wrong side of these issues the people of God must cry out and say "NO!" We cannot go in these directions regardless the nominee, the party, or the platforms! And so, I've have been spending a lot of time politicizing the gospel in its humanitarian outreach to the world. Not here at Relevancy22 but on Facebook where friends and family must be tested in their beliefs and outlooks during these incorrigible times.

For it seems our postmodern world has a few hard choices to make. Yesteryear's establishment politics has been rejected in favor of moving either more to the left - from humanitarian liberalism to (forced societal) neo-liberalism. Or more to the right - from responsible fiscal conservatism to radical (oppressive) conservatism. Each extreme end is radical in its own way even as each forces choices of bondage and oppression through deceptive political policies and ideas which stray from the foundations of America's political charters. Charters which are being worked out by each generation as to their reach and meaning. Imperfect at first, but refining as they go, as American society learns to accept the blending of new races, languages, and cultures into its own images of itself.

The choices of neo-liberalism's socialism from the left, and radical conservatism's fascism on the right, are neither acceptable nor compatible with Amerca's constitutional charters.  A republic which is being tested once again in its liberal democracies dedicated to the Constitution, the Declaration of Independence, the Bill of Rights (and Magna Carta, in general), and its Jeffersonian principles, to name but a few. A democracy learning to re-envision what these basic charters of government must mean for today's postmodern world. And why these charters are important documents for today's citizens, immigrants, foreigners, and overseas relationships.

The Oppression of the Church upon the discriminated, the unempowered, the disenfranchised

Political Choices in the Face of Inhumanity

Does America move to a position of isolationism or to a position of responsible global leadership? And if the latter, than how does it withdraw from its past policies of use and abuse of other nations, their national resources, and their peoples, in its need for energy, food, clothing, and housing? Of an ever-guarded war-mindedness constantly making enemies of nations in their titanic struggles to be released from their own bondages, servitudes, holocausts, and inhumanities. We, as the world, have some very difficult choices to make and it is my opinion, along with many others - whether Christian or not - that Jesus' example of love and mercy must become front-and-center if we are to move forward as a world dedicated to the basic democratic principles of liberty, justice, and equality for all.

And so, I have spent this past year focusing on the political consequences of Jesus words to His church, and to mankind, in what it means for a holy God to reconcile the world to Himself using the principles of love, mercy, forgiveness, and hope. I think it means that we must do a far better job at listening to one another; respecting each other's beliefs and convictions; learning to cooperate with one another in healthy ways of personal and societal re-creation; and especially refusing to threaten each other with deceptive fears, lies, and misrepresentations.

If a "postmodern" world is to survive - one where we listen and cooperate with one another - than it must survive from its oppressive extremes, societal fears, cultural prejudices, callous uncaring lifestyles, and selfish preoccupations. This is what "post-postmodernism" means. One where fear and oppression lives and governs - whether from the radical left or the radical right. It is a people or society dedicated to a government where democracy has failed in its consitutional charters and political rights and is replaced by interpretive (or revised) policies of protectionism, isolationism, and global oppression, with the misuse-and-abuse of power that comes with these extreme political ends.

The Oppression of Religion not centered in Jesus' ethics and morals

Now is the Time to Choose For Humanity Not Against It

So I think that God has brought us to this time of national and societal reconciliation. Where we must learn how to behave ourselves towards one another across our continents and many political spectrums. Our choices are to continue i) the world's past 2000 years of nationalism and bondage in the "Christian era" or, ii) the past 4000 years of civilization's struggle to steal, kill, and discriminate between social classes in the "World History" era. Perhaps, these many millenias of sin and evil have led us to the choices today of whether to continue its inhuman oppressions or to begin healing a fractured world yearning for liberty and justice.

Since God has sacrificed Himself to make redemption possible than it is time in our lives to make choices towards living humanely with one another by observing the best of ourselves and not the worse of ourselves. If not, we re-live the pages of the book of Revelation over and over and over, again and again and again. Our inhuman apocalypse is the living Hell we read of, fear, endure, and experience through societal tragedies and inhumanities towards one another. But if Jesus is to come into our societies as promised by the Apostle John to make all things right than we must believe that He has already come and empowered humanity through Jesus' death on the cross. This was the beginning point. It is a point of hope as much as it is a point of reconciliation.

And that it is left to us, the (radical) church, and to those penitents outside the church, who must ride Jesus' white horse of judgment and healing into our Ages of destruction and evil. That we have a choice to grant freedom and justice to one another or to ignore these principles altogether while continuing in our oppressive wars with one another. Whether we continue in our unChrist-like doctrines and beliefs that God is a God of War and not a God or Love. Believing God is a God who divides and conquers as we have done as nations to one another for centuries. Thus making of God an Idol after our own craven image. Or whether God is a God who heals and binds up the wounds of neighbor and stranger. Who comes to provide justice to the oppress; freedom to those chained in bondage; liberty and life to the destitute, poor, homeless, and forgotten.

The Church of God is cautioned to forsake sin and oppression

The Choices We Must Make

My God is this latter and not the fractured God of the former. It is this God I, and others, testify of in the blog pages of our progressive and humanitarian writings of what it means to be a true Christian centered in love, mercy and forgiveness. A God who is rich in the graces of selfless servitude to the help of others desperately seeking love and mercy. Seeking housing, clothing, food, water, medicines, wholeness, and re-creation of ruined ecosystems. It is this God - and these people of God - whom we must be committed to however we think of God in our many beliefs and religions. In our many names of God or many observances of nature's highest principles of humanitarianism.

And finally, I think, we have come to this time in world history that as nations we must make the choice to work and live together with one another in responsible, societally-recreative ways. Where the watchwords are cooperation, tolerance, respect, and selfless service towards one another. If not, we will continue this dehumanizing and ungodly cycle of destruction resulting in the destruction not only of ourselves but of our ecosystem. And when these occur our end has come. Ingloriously. Pathetically. Inhumanely. Because we have rejected our humanity for its inhumanity. Rejected our Creator for something unlike His image. Rejected our future of peace and hope for war and ruin. Religion can do that to people. Especially religions based upon seeing only themselves, their ways, and their beliefs as more important than the life-and-breath of others. It is called oppression. Its called societal suicide. And any religion dedicated to oppression is a wicked thing. Not holy. But wicked.

Peace,

R.E. Slater

August 13, 2016

Embracing the Dark Side of Doubt & Uncertainty

Not many years ago I spent nearly a year held within the black landscapes of doubt and uncertainty. My soul was troubled unlike anything I had ever experienced before and it drove me towards shattering my past before I was allowed to reform/reframe my future. Most curiously was the journey itself in that I didn't mind being in this troubling stage of destruction. I knew it needed to be done. And it needed to be quite thorough. But nor did I go on a "binger" and freak out during this time. I still was a husband and a dad and worker and lay minister with community responsibilities. But underneath to the observing eye there were dark waters and warring storms crashing across my soul.

Worse still was this strong feeling of God's absence. How ironic I thought! How could that be? Because even though there was this deep sense of abandonment of God's Spirit still I knew God was there. Hearing my laments. Knowing the troubles demanding my soul. But perhaps this was Job's experience too. Or, the Psalmist David's. Or really, any of those prophets of the bible who needed to be stretched out and laid bare before God from all the beggardly conformities of this tempestuous life.

Shattered

And so I tarried in this dark land of shattered dreams, unknowing, and personal removal. What I was ,and where I was, before this occurred turned significantly afterwards to what, and where, I am now, today. It was unplanned. It was deeply surprising and unnerving. But it was also necessary. And it wasn't a place I wanted to leave or abandon while going through this dark, soul-searching time. Why? For some reason it dawned upon me that God needed to have His way with me during this time and that I shouldn't quit it lest it be undone or incomplete. And so I stayed and waited for a redemption to come in the days of my reforming.

I knew too that my God would never leave me. But as well that I must fundamentally leave my past to follow Him. And so, it was a spiritually dark time. Nearly oppressive in many ways. And without anyone who would or could help though I tried to speak of my travail several times to unhearing ears. Still, there was silence. From God. And from man. But as this darkness persisted through most of a year I began to hear the Spirit's words in my heart and my mind more plainly than I had ever heard Him before. More surprisingly was the movement of God's Spirit upon me to write of Him in fundamentally new ways that freed my soul to do the task laid out before me; and later would go on to bless many others seeking healing, inspiration, or reconstitution.

And lest you think this is a rare occurrence let me share a video below which gives but a small glimpse of the agony a believer can go through when pressed of God into a new service, a new change of living, a new burden. But know also we are never forsaken of God though it feels for a time we are. Mine lasted most of a year. Now that is a long time. And certainly it was troubling to my soul. Foundationally troubling. Here was were doubt and uncertainly lived. Lands I had previously embraced, but now in fundamentally new ways of acceptance (and joy). Even so, though I felt abandoned by God I knew God was with me as He is with all of us at all times though we feel it not at times in life. At least that was my experience knowing God's assurance never left me even though heaven's brass ceilings echoed my laments back only to myself with no one - not even the Divine - seemingly hearing.

But morning eventually came and when it did I then understood the value of God's silence. For it was in the wilderness of my despair that He ministered to me across a land of hard rocks and desert heats. Through anguishingly empty spaces and formidable obstacles I would encounter in my (unwanted) journey into the divine whose fire burned all that remained within me. And it was there that faith returned and grew strong again in the bad lands of evil and lostness. That a divine compass was re-ignited to guide me again. That nourishing manna was provided to heal the soul. And cold waters would flow from the fissures of the earth opening up in their time.

And so it was enough. And the long days of despair in wilderness living were left behind and in its place, as I looked back, were discovered scattered memorials to God's faithfulness supplying His grace and wisdom in the desert places of my soul though I saw it not at the time. And with it a new direction that might guide me through the end of my days. And perhaps guide a host of other penitents living out their own wretched miseries and afflictions like as I. At least this is my prayer of healing restoration to the ones who weep in the night seeking guidance upon their knees. Whose speak words of lament to questions, angers, or disappointments without answer heard only upon the blowing wind. But know this, there is a mighty wind of the Spirit who bears and hears all who blows across the desperate reaches of our soul.

R.E. Slater

July 20, 2016

Doubt is Real - I Pray This Blesses Someone in Jesus name

Artist: @ChristianRapz

Category: Christian Hip Hop

Not knowing but moving forward

The Agnosticism of Wonder

The Sibylline Oracles of the Pseudepigrapha, Part 1

Introduction to the Sibylline Literature

https://readingacts.com/2016/07/19/introduction-to-the-sibylline-literature/

by Phillip J. Long

July 19, 2016

The genre of the Sibylline Oracle is well known in the ancient world. The Sibyl is always an elderly woman who delivers strange sayings as if from the gods. Ovid tells the story of a woman who asked Apollo to live as many years as there are sands on the seashore. The wish was granted, but she did not ask the god to keep her from aging, so she is forced to live as a shriveled old hag. Various cultures have versions of this story – the Jewish legend calls her Sabbe or Sambethe and made her a daughter of Noah (Collins, OTP 1:317-38)

Erythraean Sibyl, Michelangelo

There were many sibyls by the fourth century B.C., but by the first century B.C. the most important was the Roman Sibyl. Her sayings were kept in Rome and consulted in times of crisis. These books were destroyed in 83 B.C. when the temple of Jupiter was burned. When it was rebuilt in 76 B.C., sibylline books from all over the empire were brought to Rome to be housed at the temple. Roman sibylline texts were filled with omens and prodigies, so too the Jewish oracles.

When something strange happened, the Oracles were scoured to give potential meaning to the event. The books could function as propaganda since a king could confirm his action by pointing to an arcane sibylline line which “predicted” his birth or some other key event. The obscurity of these works made them easy to manipulate and fabricate (Cicero, De divinatione 2.54.110; Plutarch, De pythiis oraculis, 25, cited by Collins 1:320, note 38). Eventually Augustus destroyed thousands of Roman oracles because he considered them politically subversive (Collins, OTP 1:320, citing Suetonius,Augustus 31.1.

The collection of oracles titled Sibylline Oracles in most collections of the pseudepigrapha are Jewish or Christian creations which mimic the style of Roman oracles in order to provide some additional validity to Jewish (or Christian) worldviews. These Sibylline Oracles are not single work from any one time. They range from Jewish works of the first century to late Christian theologies. To complicate matters, there are Christian interpolations into some of the Jewish oracles. This is a real problem for using this material: what is (early) Jewish as opposed to (later) Christian?

Sometimes this is obvious since the writer is clearly referring to Jesus Christ. For example, in the eighth oracle, lines 217-250 “an acrostic poem that spells out with the initials of each line the words Iēsous Christos Theou Huios Sōtēr Stauros, “Jesus Christ, Son of God, Savior, Cross.” As Collins points out, the first five of these letters spell Ichthus, “fish,” a famous Christian cryptogram (OTP 1:416).

Other times it is possible we may have a vague reference to a messianic figure or the messianic age which could be either Jewish or Christian. For example, in Oracle 3, some elements seem Jewish, such as lines 573-75, “There will again be a sacred race of pious men who attend to the counsels and intention of the Most High, who fully honor the temple of the great God.” But a few lines later there is a description of a restored kingdom which sounds like Christian descriptions of a millennium: “And then God will give great joy to men, for earth and trees and countless flocks of sheep will give to men the true fruit of wine, sweet honey and white milk and corn, which is best of all for mortals (3.-619-622).

Many times these “either/or” sections are not important (praise of God, for example), but in eschatological contexts it is very difficult to tell the Jewish from the Christian. This is the case because early Christian eschatology is very similar to Jewish eschatology since both developed out of the Hebrew Bible.

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Dating the Sibylline Oracles, Books 1-3

https://readingacts.com/2016/07/20/dating-the-sibylline-oracles-books-1-3/

by Phillip J. Long

July 20, 2016

Because the “books” of the Sibylline Oracles are from different periods it is necessary to briefly note the date and provenance for each. See this post for oracles 4-7, this post for oracles 8-14.

Sibylline Oracles Books 1-2. The first two books of the Sibylline Oracles form a unit. Lines 1-323 are a Jewish oracle which begin to recount the “ten generations” of human history. The first seven periods are covered in this section, but lines 324-400 are clearly Christian. After a brief transition in 2.1-5, 2.6-33 finished the “ten generations” theme. The eighth and ninth generations are missing; Book 2 picks up with the tenth generation. SibOr 2.34-347 describes eschatological crisis and judgment. It is Jewish, but there are a number of lines which are Christian interpolations, especially in lines 45-264. The Jewish section of the book has been dated from 30 B.C. to A.D. 250 based on the dominance of Rome in the text. There is no reference to the fall of Jerusalem nor the Nero Myth (a frequent motif in later oracles.) Collins concludes that the Jewish sections date to pre-70, while the Christian interpolations date after 70, but no later than A.D. 150. There are numerous parallels between the second and eighth oracles, implying some literary dependence (which, assuming oracle eight used the second, implies the second was written first.) The Jewish section probably comes from Phrygia based on the reference in 1.196-198 to the ark landing in that country.

Sibylline Oracles Book 3. Lines 1-96 are probably a conclusion to another book. Lines 97-349, 489-829 are the “main book,” with an “Oracles against the nations” section inserted in 350-488. The main section expects God to intervene during the reign of the seventh king of Egypt (lines 193, 318, 608). The mostly likely candidates for the seventh king are Philometor (186-164, 163-145 B.C.), Neos Philopater (145-144 B.C.) and Physcon / Euergetes II (170-164, 164-163, 144-117 B.C.). Collins cites Valentin Nikiprowetzky, La Troisiéme Sibylle, (Paris: Mouton, 1970) as arguing the seventh king is Cleopatra VII (Athens, 85). As can be observed from the dates of these three kings, there are some co-regencies which complicate the chronology. Collins dates the book to 163-145 B.C. based on the prominence of Rome after 175 B.C. The book is definitely written after the battle of Magnesia, 190 B.C., (OTP 1:355).

This view has been challenged, however, by Rieuwerd Buitenwerf. He points out the numbering of Ptolemaic kings did not exist in antiquity. They were identified by “title.” The number seven is used three times in the context of the prediction of a seventh king, all figuratively according to Buitenwerf (cf. Erich Gruen, Heritage and Hellenism [Berkeley: University of California Press, 1998], 277). The writer of the oracle can only be said to believe that Roman rule will end when an Asian king conquers Egypt, signaling the appointed time for God to intervene in history. Therefore, the historical seventh king in the Ptolemaic dynasty does not matter for dating the book. Although he accepts the number seven may have been chose as an ideal number, Collins disagrees that the seventh king has no bearing on the date. The prediction of God’s intervention when the seventh king reigns is meaningless if it is known there have been more than seven kings (Collins,Athens, 83-84, interacting with Erich Gruen).

Buitenwerf points out there is no hint of a Roman invasion of Palestine nor an end to the Ptolemy dynasty, therefore the book must be written some time before Actium, 31 B.C. He finds confirmation for this date in the paraphrase of Book 3 of the Sibylline Oracles by Alexander Polyhistor on the tower of Babel. His citation of lines 3.91-107 are preserved in Eusebius’ Chronica and Josephus’ Antiq. 1.118-119, although Josephus probably also used Polyhistor. Polyhistor began to write about 880 B.C. and died about 40 B.C.

Collins believes the main section of the book to be pro-Ptolemaic and therefore argues the book is the product of a diaspora Jew living in Egypt. This too has been challenged by Buitenwerf, calling the evidence for an Egyptian origin “extremely meager” (Buitenwerf, 131). He considers Collins’ evidence of a pro-Ptolemaic author as saying nothing of the sort and considers the topographical details as a reflection of “general education” (Buitenwerf, 132). He argues for an Asian origin for the book based on the frequent mention of Asian locations and (more importantly), the prediction that an Asian king will invade Egypt. Lines 367-380 predicted this Asian king will usher in a time of bliss for Egypt, then again in lines 601-623 an Asian king invades and God intervenes in the world. The prophetess identifies herself as the Erythraean Sibyl, a very famous Asian prophetess. He concludes the author was a Jewish inhabitant of the Roman province of Asia. Collins agrees the “oracles against the nations” need to be dated a bit later, likely before the battle of Actium in 31 B.C., but the main section of the book, in Collins opinion, is earlier (Compendia rerum Iudaicarum 368-369). These are “gentile oracles” included to bring book three up to date and add to the sibylline flavor.

The first section is different from the rest of the book and is to be dated at least after Actium (line 46 seems to refer to the second Triumvirate.) Lines 75-92 refer to Cleopatra. Lines 63-92 are the most difficult to date, and ought to be considered separately from the rest of the introduction since they refer to the coming of Beliar. This looks like a Christian interpolation. The identity of Beliar may be Simon Magus as an anti-messiah, who was from Samaria (Herod’s renamed Samaria “Sebaste” in honor of Augustus in 25 B.C.)

A second and more likely possibility is the phrase describing Beliar ek Sebasttenon means “from the line of Augustus,” making Beliar Nero. This is in keeping with the Nero Myth and the common association of the return of Nero with an end-time villain. If the second option is accepted, then the date must be after A.D. 70 (when the Nero myth began to circulate), possibly later. The use of the Nero Myth in Revelation 13 is a bit controversial since most scholars date Revelation to the mid 90’s A.D. This would mean the Nero Myth was still common knowledge nearly 30 years after his death.

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Dating the Sibylline Oracles, Books 4-7

https://readingacts.com/2016/07/21/dating-the-sibylline-oracles-books-4-7/

by Phillip J. Long

July 21, 2016

Because the “books” of the Sibylline Oracles are from different periods it is necessary to briefly note the date and provenance for each. See this post for oracles 1-3, this post for oracles 8-14.

Sibylline Oracles Book 4. Collins describes this book as a “political oracle from the Hellenistic age updated by a Jew in the late first century A.D.” (OTP 1:381. In Compendia rerum Iudaicarum 363, Collins says lines 49-401 are “substantially older”, probably the oldest in the Sibylline Oracles. It has been re-worked at a later date to include Rome and a prediction of the downfall of Rome). The earliest layer is quite early since there are no clear references to historical events after the time of Alexander the Great nor to the rise of Rome. It seems anti-Macedonian since Alexander does not bring in the golden age. The redaction “updates” the text sometime after A.D. 80. For example, line 116 refers to the destruction of the temple; lines 119-124, 138-139 refer to the Nero Myth, and 130-135 refer to the eruption of Mount Vesuvius (A.D. 79). Collins speculates the text was used in a Jewish baptizing context, such as the Ebionites or Elcasaites due to the emphasis on baptism as a requirement for salvation and a rejection of temple worship (line 383).

Sibylline Oracles Book 5. This book cannot be dated earlier than 70 because of the numerous references to the Nero Myth in all but the very first section, but not much later than 80. The first section has favorable comments about Hadrian, which Collins uses to argue for a date for the first section prior to the Bar Kokhba rebellion of 132 (OTP 1:391). There are a number of references to destroying pagan temples, possibly a reference to the Jewish Diaspora revolt of A.D. 115. That the book originated in Egypt is clear from line 53 (the Sibyl is a friend of Isis) and the interest in Cleopatra found throughout the book. Collins comments that despite the similarities to Sibylline 3, the eschatological perspective is quite different.

Sibylline Oracles Book 6. This short 28 line text is clearly a Christian “hymn to Christ” (OTP 1:406). There is no Jewish or pagan elements to the book, and very little to help date it either. The latest date is fixed since it is used by Lactantius about A.D. 300, but an earlier date is impossible to determine. Since the book has an interest in baptism and the Jordan River, some suggest an Ebionite origin, but Collins dismisses this as unlikely (OTP 1:406).

Sibylline Oracles Book 7. Collins describes the seventh books as “disorderly” and “loosely structured” (OTP 1:408). It appears to be entirely Christian, any Jewish elements are not distinctly so. The book is also used by Lactantius; a date in the second century is commonly given for the book. The origin of the book is also difficult to trace, Collins suggests Syria because of a slight interest in the region and in the baptism of Christ (OTP 1:408).

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Dating the Sibylline Oracles, Books 8-14

https://readingacts.com/2016/07/22/dating-the-sibylline-oracles-books-8-14/

by Phillip J. Long

July 22, 2016

Because the “books” of the Sibylline Oracles are from different periods it is necessary to briefly note the date and provenance for each. See this post for oracles 1-3, this post for oracles 4-7.

Sibylline Oracles Book 8. The eighth oracle is a composite of two works. The first half of the book (lines 1-216) has been described as entirely Christian (Geffcken) or Jewish (Rzach), although it is probably best to see the section as a Christian redaction of a primarily Jewish work, probably under the influence of the book of Revelation (OTP 1:415-416). The first half can be dated during the reign of Marcus Aurelius (d. 180) since line 148 appears to predict Nero’s return in the reign of Aurelius (year 948 of Rome.) The second half of the book (217-500) appears Christian, possibly relying on the Christian section of Sibylline Oracles 2 (OTP 1:416). Lactantius used the second half of the book extensively, but there is nothing in the section to help fix a date prior to A.D. 300.

Sibylline Oracles Book 11-12. The last four of the sibylline books form a unit since they are a continuous outline of history. The later books appear to have appended to bring the outline of history “up-to-date.” Book eleven may end at the death of Cleopatra, although this is a challenged point (Compendia rerum Iudaicarum, 375-376, OTP 1:431-432). A date of the “turn of the era” is the best, but there is no doubt in Collins mind the book comes from Egypt because of the prominence of Cleopatra. If books 11 and 12 form a continuous unit, then the date needs to be pushed back to the third century since the book ends with Alexander Severeus (A.D. 218-235).

Sibylline Oracles Book 13. The beginning of this book appears lost since the history resumes with Gordianus (A.D. 240-244). Since it ends without mentioned the death of Odenath of Palmyra, the book is to be dated “with confidence” to A.D. 265 (Odenath took the title “king” when Valerian I was captured, Collins OTP1:458, note d2). Like the previous two books, it was likely written from Alexandria, Egypt. The book has very little theological content, making a decision on Jewish / Christian authorship impossible.

Sibylline Oracles Book 14. This last oracle is described by Collins as a reductio ad absurdum for the whole sibylline genre. He cites Geffcken’s assessment: the writer was “a Phantast . . . an ignoramus who knew nothing except names of people, countries and cities, and arbitrarily mixes them . . .” (OTP 459; Note 7 references Boussett in Real-Encyclopedia who assumes the work is Christian without arguing the case).

The book probably comes from the seventh century, written by an Alexandrian Jew with no hint of Christian redactions. W. Scott thought the book referred to the Arab conquest of Egypt, placing the date in the seventh century (W. Scott, “The Last Sibylline Oracle” Classical Quarterly 9 (1915), 144-166; 207-228, 10 (1916) 7-16).

Sibylline Fragments. Collins lists eight fragments of oracles which are found in Theophilus Ad Autolcycum 2.36 (fragment 1, 3) and 2.3 (fragment 2). Lactantius has fragments 4-7 and fragment 8 is referenced in Constantine’s “Speech to the Saints” The authenticity of the Theophilus fragments has been doubted. Geffcken thought Theophilus forged them himself (OTP 1:467).

Phillip J. Long - Discussion of 3 Enoch

What is 3 Enoch?

https://readingacts.com/2016/07/12/what-is-3-enoch/

by Phillip J. Long

July 12, 2016

While the book is attributed to the rabbi Ishmael, who died before the Bar Kokhba revolt, Alexander dates the book to the fifth or sixth century A.D. (Alexander, “3 Enoch,” 223). Odeberg thought the earliest stratum of the text dated to the first century, although the main body of the text was third century. Christopher Rowland described 3 Enoch is described as “a solitary example of the extravagant Enochic speculation preserved in the Jewish tradition” (DDD, 303) As Alexander summarizes: “3 Enoch contains some very old traditions and stands in direct line with developments which had already begun in the Maccabean era, a date for its final redaction in the fifth or sixth century A.D. cannot be far from the truth” (“3 Enoch,” 228). Milik dated the book very late, to the ninth or tenth century. This date is based his belief 3 Enoch was dependent on 2 Enoch, which he dated to the same period. For a bibliography on 3 Enoch, see Andrei A. Orlov, From Apocalypticism to Merkabah Mysticism: Studies in the Slavonic Pseudepigrapha (Leiden: Brill, 2006), 59-63.

The importance of 3 Enoch is for the study of Jewish mysticism, especially merkabah mysticism. Merkabah mysticism is based on the throne vision of Ezekiel 1-3. A mystic is “caught up” into heaven and receives a vision of the wonders of heaven, the throne of God and the chariot of his glory. The visions are usually filled with fantastic descriptions of angelic beings. This is a very difficult area of study because sources are esoteric and often limited because the visions were secret. The Talmud considered these so esoteric they were not to be discussed (P. Alexander, “Third Enoch” in ABD 2:523).

3 Enoch may be important for the background to the Jewish mysticism in the Colossian heresy. Fred Francis argued the Colossian church was influenced by the merkabah mysticism of early Judaism. This mystical form of Judaism stressed visions (especially visions of the throne room of God.) Because of the obvious connection to the descriptions of the false teachers in the letter, this view has gained a great deal of attention of late.

A second possible New Testament connection to merkabah mysticism is Paul’s vision in 2 Corinthians 12:1-7. In this text Paul describes being “caught up to the third heaven,” language quite familiar to the reader of the Enoch literature. He says he entered paradise and learned secrets he cannot relate. There are any number of problems interpreting the section in 2 Corinthians (for example, when was this vision? What was the point of the vision for his ministry? Was Paul the subject of the vision himself? Is “I knew a man” an ambiguous self-reference?) Merkabah visionary experiences may provide some context for Paul’s experience, but it will be difficult to argue Paul’s vision is the same as the later merkabah visionaries.

The book of Revelation contains elements of merkabah mysticism in chapter 4-5, but there are a number of differences which set the Apocalypse apart from the later mystical texts especially with regard to the throne of God itself. But as David Aune points out, 2 Corinthians 12 and Revelation 4 are the only reports of these sorts of visions in all of early Christianity or Judaism (Aune, Revelation 1-5:14, 276-279). In Revelation, John is caught up into heaven, but he does not pass through stages or layers of heaven. He sees a variety of angelic / heavenly beings, although they are not described in the detail found in 3 Enoch or other any other intertestamental text. It is possible we can think of Revelation 4-5 as an “early”merkabah vision, while 3 Enoch represents a more fully developed form with the stock elements greatly expanded.

Bibliography:

3 Enoch: Alexander, P. S. “3 Enoch” in OTP 1:223-254; “The Historical Setting of the Hebrew Book of Enoch,” JJS 28 (1977) 156-180. Christopher Rowland, “Enoch” in Dictionary of Deities and Demons in the Bible. (in K. V. D. Toorn, B. Becking, and P. W. Horst, P., eds. 2nd rev. ed.; Leiden: Brill, 1999).

Merkabah Mysticism: G. G. Scholem, Jewish Gnosticism, Merkabah Mysticism, and Talmudic Tradition (New York, 1960); David Flusser, “Scholem’s Recent Book on Merkabah Literature,”`JJS 11 (1961). Ithamar Gruenwald, Apocalyptic and Merkavah Mysticism (AGJU 14; Leiden: Brill, 1980).

Colossians and Merkabah mysticism: Fred Francis, “Humility and Angel Worship in Col 2:18,” pages 163-195 in Conflict at Colossae (F. O. Francis and W. A. Meeks, eds.; Missoula, MT: Scholars, 1975). F. F. Bruce argued the heresy is non-traditional Judaism, likely influenced by merkabah mysticism. F. F. Bruce, “The Colossian Heresy,” BibSac 141 (1984):195-208; H. Wayne House, “Heresies in the Colossian Church” BibSac 149 (1992) 45-59; Clint Arnold, The Colossian Syncretism (Grand Rapids, Mich.: Baker, 1996) 95-100.

Paul and Merkabah mysticism: “There are definite links from the language and ideas of these Jewish texts from Second Temples times and the testimony of Paul to and the Tannaitic and Amoraic Merkabah (and later Hekhalot) traditions….” James D. Tabor, “Heaven, Ascent To” in ABD 3:91-94; Brad H. Young, “The Ascension Motif of 2 Corinthians 12 in Jewish, Christian and Gnostic Texts” GTJ 9:1 (Spr 88) 73-103; J. Bowker, “‘Merkabah’ Visions and the Visions of Paul,” JSS 16 (1971): 157-173; P. Schäfer, “New Testament and Hekhalot Literature: The Journey into Heaven in Paul and in Merkavah Mysticism,” JJS 35 (1984): 19-35.

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Who is the Angel Metatron?

https://readingacts.com/2016/07/13/who-is-the-angel-metatron/

by Phillip J. Long

July 13, 2016

3 Enoch explains how the Rabbi Ishmael journeyed into heaven and saw God’s throne and chariot guided by the archangel Metatron. The general form is a report of a vision and an explanation of elements of the vision by Metatron. Since this angelic being is not mentioned by name in the Hebrew Bible, so it is important to understand who Metatron was in the post-biblical traditions.

Metatron becomes one of the greatest angels in the Jewish mystical literature, as close to a “son of God” as one gets in this literature. He is “God’s vizier and plenipotentiary” and is sometimes called a “little Yahweh” (R. S. Anderson, “Son of God” in ISBE Revised, 4:572; cf., Hengel, Son of God, 46). 3 Enoch 25:1 says Metatron’s name is “ʾOpanniʾel YHWH.” Because of his righteousness, Metatron is “installed as God’s vice regent and is given authority over all the angels” (3 Enoch 4:3-5 and 10:3-6; Grindheim, 146).

In 3 Enoch 12:5, Metatron is called the prince of the ophanim (אוֹפַנִּימ), a kind of angelic being based on Ezek 1:15. The Hebrew word אוֹפַן refers to a wheel and Anderson points out that although 4QŠirŠabb uses ophanim for literal wheels, but the word refers to a “class of angels in 1En 61:10; 71:7; 2En 29:3” (OTP 1:279, note g).

3 Enoch 12:5 Why is his name called ʾOpanniʾel? Because he is appointed to tend the ophanim, and the ophanim are entrusted to his keeping. Every day he stands over them and tends them and beautifies them: he praises and arranges their running; he polishes their platforms; he adorns their compartments; he makes their turnings smooth, and cleans their seats. Early and late, day and night, he tends them, so as to increase their beauty, to magnify their majesty, and to make them swift in the praise of their Creator. (Anderson, OTP1:279–280.

Metatron is far more spectacular than the angels in Exekiel 2. He has “He has sixteen faces, four on each side, and 100 wings on each side. He has 8,766 eyes, corresponding to the number of hours in a year, 2,191 on each side” (25:2). Like God, Metatron has seventy names (3 Enoch 45D:5), he rules the angels in God’s name (10:5) and represents God’s authority when he judges. Metatron “assigned greatness, royalty, rank, sovereignty, glory, praise, diadem, crown, and honor to all the princes of kingdoms, when I sat in the heavenly court” (16:1).

Since 3 Enoch describes Metatron in such exalted terms, some popular writers have tried to see this angelic being as a Jesus-like figure who sits on God’s throne and rules on behalf of God. As Sigurd Grindheim states clearly, “Metatron is not portrayed with an authority of his own that matches the authority of God. He does not act as God acts, but he is consistently on the receiving end of God’s actions” (147). In fact, Grindheim points out that 3 Enoch warns against making too much of Metatron’s power: When ʾAher sees Metatron on the throne, he declares “there are indeed two powers in heaven” (16:3). A divine voice censures ʾAher and he is not allowed to return to God and Metatron himself is punished with “sixty lashes of fire.” Metatron is therefore not an object of worship and according to 3 Enoch, those who think he might worthy of worship are in serious danger.

Metatron is a very powerful angel in this literature, but he is not divine and certainly not to be worshiped as God. There is no reason to think this being actually exists and even less reason to seek out hidden, mystical knowledge based on these texts in 3 Enoch.

Bibliography: Sigurd Grindheim, God’s Equal: What Can We Know about Jesus’ Self-Understanding? (LNTS 446; London: T&T Clark, 2011).

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Angelic Beings in 3 Enoch

https://readingacts.com/2016/07/14/angelic-beings-in-3-enoch/

by Phillip J. Long

July 14, 2016

The book has a higher view of the man Enoch than the previous Enoch pseudepigrapha. We learn in chapter 4 the angel Metatron is actually Enoch himself, having been elevated by God himself to the level of an angel (6:1-2). Enoch is described as the “choicest of all” and worth all of the rest of humans in righteousness. He is brought up to heaven in the Shekinah glory of God and brought into the divine presence itself (chapter 7). He is blessed with 1,365,000 blessings, his body is enlarged and he is given 72 wings, each wing is large enough to cover the whole world, and he is given 365,000 eyes each like the Great Light (the sun, chapter 9). The number 365 repeats throughout the book in a variety of forms (hundreds, thousands, etc.)

This is based on Enoch’s age when taken into heaven, and probably reflects the 365-day calendar theme from the early Enoch literature. Enoch is given a throne in glory at the door of the seventh palace and the Lord commanded that all should obey him (chapter 10). Enoch was given a name (“little Yahweh”), a robe and a crown (chapter 12-13). This crown is inscribed with “the letters by which heaven was created.”

All of the angels worshiped him, and their names are listed in 14:4 along with their responsibility in the order of creation. He is finally transformed into fire (chapter 15). In Chapter 16 Metatron is dethroned, but this is likely a secondary addition since it is entirely out of place in the context of the glorification of Enoch. (OTP 1:268, note a).

In chapters 17-40 there is a detailed listing of the names and responsibilities of the angels and other personnel in heaven. This material goes far beyond the biblical teaching on angels. There is a mind-boggling level of complexity for the hierarchy of the angelic beings! The seven honored princes of heaven are listed as Michael, Gabriel, Šatqiʾel, Šaḥaqiʾel, Baradiʾel, Baraqiʾel, and Sidriʾel; each are attended by 496,000 myriads of ministering angels. In addition to these are several princes in charge of “special angels.” These are all described like the angelic beings in the Hebrew Bible, majestic and powerful and unimaginably huge: The height of ʾOpanniʾel’s body is “a journey of 2,500 years.”

• The princes of the “wheels” (the throne-chariot from Ezekiel), Rikbiʾel YHWH, “the great and terrible Prince.”

• The prince of the holy creatures (the four-faced creatures from Ezekiel), Ḥayliʾel YHWH. The holy creatures are described in chapter 21 and they are far more amazing than Ezekiel 1. Each of their four wings covers the whole world, that their faces are crowned with 2000 crowns, each like a rainbow.

• The prince of the cherubim, Kerubiʾel YHWH. This angel is described in terms similar to the angelic being in Daniel 10.

• The prince of the ophanim, ʾOpanniʾel YHWH. This angel has 16 faces, and has 8,766 eyes, corresponding to the number of hours in a year.

• The prince of the seraphim, Śerapiʾel. This creature wears a crown with the name “Prince of Peace.”

• The heavenly archivist, Radweriʾel YHWH. This being has a sealed scroll box containing heavenly records.

Chapters 29-40 describe the Watchers and other angelic beings in a “heavenly law court.” These scenes contain the typical rivers of fire, thundering voices and earthquakes. Like the overly fantastic sizes of the angels, the numbers of the angels in this section are innumerable: 496,000 myriads of camps of angels with 496,000 angels in each camp (someone else can do the math!) There are seven rivers of fire 365,000 parasangs long (about 1,360,802 miles each), and they are 248,000 myriads of parasangs deep.

All of these overwhelming descriptions overwhelm the reader with the unimaginable greatness of heaven and the heavenly creatures. Although much of the imagery is drawn from the Hebrew Bible (especially Isaiah 6, Ezekiel 1-3, and Daniel 10), the book multiplies these descriptions to infinity and beyond.

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3 Enoch and the Cosmic Secrets

https://readingacts.com/2016/07/18/3-enoch-and-the-cosmic-secrets/

by Phillip J. Long

July 18, 2016

The final section of 3 Enoch contains several heavenly features in a somewhat random order. Metatron reveals these “secrets of the cosmos.”

• Chapter 41 describes the letters by which the world was created. These letters are not identified in this section, but in chapter 44 the letters of the Torah are specifically mentioned so it is not unlikely the letters that created the universe are the Hebrew letters of the Torah.

• Chapter 42 describes the raqia’, the firmament of Genesis 1 and the power of the name of God, who is an everlasting rock and everlasting fire.

• Chapter 43 describes a storehouse of souls of the righteous. Some of these souls have returned and others have not yet been created.

• Chapter 44 describes the wicked in Sheol and lists the angels in charge of the place as well as the souls of the patriarchs who pray before the Holy One. Souls are brought “to punish them with fire in Gehinnom, with rods of burning coal” (v. 3). There is a hint at purgatory in this section, since these tortured souls “are tainted until purified of their iniquity by fire.”

• Chapter 45 describes the “curtain of the Omnipresent One.” On this curtain are printed each generation of the world, which are listed from Adam until the time of the Messiah. There appear to be two messiahs here, one who is the son of Joseph and one who is the son of David (verse 5). There are a number of potential rabbinical sources for the “nebulous figure” of the first messiah, son of Joseph, as a forerunner of the Davidic messiah (OTP 1:298 note t).

• Chapter 46 describes the “the spirits of the stars” which live in the raqia’. The section specifically quotes Psalm 147:4 (God counts and names all of the stars) and Psalm 19:1 (the heavens declare the glory of God), and there are allusions to several other texts from the Hebrew Bible.

• Chapter 47 describes the ministering angels who are punished by the fiery coals whenever they “do not recite the song at the right time or in a proper and fitting manner.”

Chapter 48A is the most eschatological section in the book. This chapter describes the right hand of God which created the 955 heavens. This right hand is “banished behind him” because of the destruction of the Temple. When it weeps five rivers flow out of it and split the earth in five ways, five times. When the Lord reveals his arm to the world, Israel will be saved from the Gentiles (verses 9-10). This re-gathering of Israel is described as a banquet and even the gentiles will share in this eschatological with Israel and the Messiah. This final eschatological statement may also allude to the banquet on Zion in Isaiah 25:6-8, but this is not as clear as Isaiah 66:20.

3 Enoch concludes by drawing together Isa 52:10, Deut 32:12 and Zech 14:9 to show the Lord will rule over the whole world, both Jew and Gentile. If the 3 Enoch is the product of a ninth century Christian monk, it is strange that Israel would have first place in the kingdom since by this point Israel has been theologically replaced by the Church as God’s people and eschatology such as this played down or allegorized. This eschatological conclusion seems to imply an early tradition present in 3 Enoch, although it is impossible to know how old this tradition is.

[End of 3 Enoch]