Biblical Studies Session 15 – 1 John to Revelation
1 John
(a) Christians share a common life because they share it with God himself (1:3), which must be lived in the light of their own sinfulness, and God’s forgiveness (1:4-7). The proof that they are forgiven is their willingness to obey God (2:5,6; 3:1-10), and remain faithful to the truth (2:18-29): those who acknowledge Jesus as the Christ (2:22) are those whom he will acknowledge when he comes again (2:28). The Holy Spirit gives the ability to distinguish between the truth and error (4:1-6) and so to believe on Jesus Christ, and commit themselves to serving God and each other (5:1-12).
(b) John spells out how this is related to the Christians’ common life in three statements about Christian love. First, those who have no love for each other are not Christians (2:9-11); second, those who do love each other may be assured that they are Christians (3:11-24); third, the great incentive to love is the love of God (4:7-21).
(c) High standards are an attainable object only for those who will seek to achieve them together. Those who went their own way never truly believed (2:19).
Jude
(a) In vv.17,18 Jude quotes from apostolic teachings, apparently from 2 Peter 3:3. In fact, in vv.3-18 he is following the whole argument of 2 Peter 2:1-3:3.
(b) While Jude summarises Peter’s message, he changes the illustrations. According to the third-century theologian Origen, in v.9 he is quoting from "The Assumption of Moses", a book of which no copies survive, though the words of Michael appear to be based on Zechariah 3:2. In vv.14,15 he quotes a verse from the apocryphal book of Enoch; there are also phrases from Enoch in vv.6,13. None of this implies that Jude regards "The Assumption of Moses" and "The Book of Enoch" as scripture; rather, by introducing these references to other literature, Jude is asserting that he shares these concerns with Peter and the other apostles, and with godly men in every generation.
(c) Jude repeats what Peter wrote about false teaching in order to apply it to the lives of the readers. To do this, four things are needed: a proper understanding of the offenders (v.19); a proper caution in keeping themselves close to the Lord (vv.20,21); a loving response to those who have been led astray (vv.22, 23); and a reliance on the keeping power of God (vv.24,25).
Revelation
(a) This is plainly this is a prophecy; but to what events does it refer? Are they past, present or future? And what relevance was the prophecy to the original readers?
(b) Revelation is the most literary of all the biblical writings, with its carefully deployed imagery, and systematic arrangement. For example, it is largely constructed round the number seven. The book is arranged in the form of seven visions, three dealing with the historical situation and its eventual outcome (1-3; 4:1-8:1; 8:2-11:19), and four exploring the spiritual background more deeply (12-14; 15,16; 17-20; 21,22). The first of these visions contains seven letters to churches, again arranged in two groups: in the first three the warning about listening to the message precedes the promise (2:7,11,17), while in the remaining four the promise comes first (2:26-29; 3:5,6,12,13,21,22). There are other examples in the book of seven items presented in two groups of three and four, or four and three. To find out what is going on in Revelation we need to examine the literary form of the book.
(1) It is modelled on Old Testament prophecy. John starts with a great vision of God breaking in (compare 1:9-20 with Ezekiel 1:1-2:2). This is a prelude to a series of messages to the people, dealing with the contemporary situation (2:1-3:22; Ezekiel 2:22-5:17), which eventually lead to a grand exposition of God's purposes for his people for all time and eternity (22; Ezekiel 47:1-12).
(2) It is modelled on a type of writing known as "apocalyptic", developed in the Old Testament period, which involves the unveiling of God's purposes under images and symbols that will be meaningful to the people of God, but nonsense to outsiders. Daniel 7-12 is an example; the form was also used by Jewish writers in the period between the Old and New Testaments.
(3) A number of pagan prophetic books, known as the "Sibylline Leaves" circulated in the eastern Roman Empire. They made criticisms of people in public life, and predictions for the future, but in such guarded language that the authorities would be unlikely to take offence.
(c) The original readers, whether they came to Revelation from the Hebrew prophets, or the Jewish apocalyptic writers, or the Greek Sibylline Leaves, would have recognised at once that this was a piece of writing which, correctly decoded, gave them courage for the present period of persecution, and a vision of God's ultimate, glorious purposes.
