Resisting Trump with Revelation (07)
trANSFIGURATION 1 (1:12-20)
Revelation,
writes Paul Spilsbury, “wants us to take its world to be even more real than
the one we commonly refer to as ‘the real world.’ In fact, Revelation is out to
undermine our confidence in the evidence of our own eyes.”[1]
And the Roman Emperor was the
biggest, baddest figure in the world of that time. His rule was very, very
real. He held the lives of his people in his hands. If is it right to date
Revelation during the latter part of Domitian’s reign, we know this Emperor
wanted himself called and worshiped as “Lord and God.” Asia Minor was replete
was temples and centers for Emperor worship. The Emperor and the Empire were
inescapable realites. Richard Baukham[2]
writes:
In
such a context the strongest possible counter-images to imperial propaganda were
required. Thus the vivid and to us bizarre and lurid imagery that pervades the
vision. They may not readily communicate to us 21st century readers
but to its first century hearers they had immediate and revolutionary impact.
Careful study can unpack some of the imagery for us, enough for us to get a
clear idea of what these visions are designed to do. John gathers images or
resonances from far and wide in his world to bring to bear his message with as
much impact as he can.
Toward
this end, John’s vision is punctuated with images of Jesus. Images that
function like the Transfiguration narratives in the gospels. They unveil or
reveal the truth about Jesus and his status in the cosmos to counter the
imperial vision of the Emperor as world rule and perhaps even divine. 1:15-20
is the first of these seven “Transfigurations” in Revelation. Others are in
5:6-7; 12:1-6; 14:1; 14:14; 19:16; and 22:12-17. The number seven, as elsewhere
in Revelation, is symbolic carrying the sense of completeness or fullness.
These seven visions form a complete or full picture of Christ.
This
first “Transfiguration” where the veil is retracted and we can “see” Jesus
Christ as he really is must be read with the Emperor, the President, or whoever
represents the most powerful person or
force around, as its foil.
John
hears a voice commanding him to write down this vision. Turning, he spies the
one who spoke to him. The palatte from which he works includes images from
Exodus, Ezekiel, and Daniel, Roman ideology, astrology, and Hellenistic folk
religion.[3]
He imaginatively melds all these sources into a new creation which captures in
some measure the greatness and glory of Christ.
John
“sees” Jesus as a royal high priest, identified with the Ancient of Days in
Daniel 7, standing among his people (seven candlesticks) in judgment and
purification, holding the course of nature and history in his hands. His
“weapon” of judgment and purification is the “sharp two-edged sword” proceeding
from his mouth (2:12,16; 19:15) the Word of God, the gospel. The proclamation
of this Word is way this Jesus exercises his power.
John
falls prostrate, seemingly struck dead by the august majesty of this presence.
Christ, however, places his powerful right hand on John bidding him not to fear
but to be about the work he has been called to do. This metaphorical
“resurrection” of John and the work he is given Christ grounds on his own
resurrection from the dead (v.17-18). In the resurrection God validates and
vindicates Jesus’ way as his own way of being human. Ultimately, this is what
it means to be God as well, as the rest of John’s vision shows. Victor over
death he now rules over death and the place of death, Hades (v.18). No wonder
Paul can say if Christ is not raised we are most to be pitied among people (1
Corinthians 15:19)!
Ultimately,
the resurrection and Jesus’ life of undeviating loyalty and obedience to his
Father that lead to it, are the chief marks by which we identify true God,
genuine humanity, and the good/god life.
Comments
Post a Comment