Love & The Public Good (part 3 of 3)

Because this is a mixed congregation of both Jews and Gentiles, one can surmise that Paul’s use of “the law” would be well understood to be those basic provisions of the law (circumcision, Sabbath keeping, food regulations, refraining from worship of idols) that served as identity markers for Jews, and were constant points of contention and division in the early church.  Knowing this allows one to see how the unity and actions of love that are outlined and encouraged in chapter twelve of Romans come into play.  In addition to that, when considering that this is a letter that will be read to a gathered church at a single sitting, it is worth remembering a very early statement in the letter, wherein Paul uses the phrase “from faith to faith” (Romans 1:17). 

This simple statement sees Paul borrowing from the imperial propaganda of the day, which presents Caesar as the supreme benefactor.  The statement implies that Caesar is faithful to his subjects, providing them with peace and security, and therefore his subjects are faithful and loyal to him and to Rome.  One must hear the words of the thirteenth chapter with such words and thoughts in mind, in the knowledge that Paul is presenting Jesus as the actual supreme benefactor, of which the Caesar is merely a parody.  All civic interactions proceed within this framework, and the self-sacrificial love modeled by Jesus which saw Him go to the cross (unconcerned with the shame because of the honor He trusted would come), becomes the model upon which the life of the Christian community is based (unconcerned with shame because of the honor that comes with what counts as the fulfillment of the law, thereby marking one out as a member of the people of the Creator God and a participant in His kingdom). 

From here, Paul advances towards the meal table, which it is clear that he has in mind as he goes on to write “Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy” (13:13).  Though it is not meant to serve as an accusation, this is language of the portion of the Hellenistic meal referred to as the “symposium” (period of revelry---singing of songs, debates, speeches, etc…---following a meal), and as it is possible that this church is hearing this letter while gathered for fellowship that will include a meal, the language would not be lost on them either.  It is to this then that Paul adds “put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires” (13:14). 

A great disservice is done to the apostle if one simply substitutes personal and subjective notions of “the flesh” here, rather than considering “the flesh” within the context of the potential for disunity, division, stratification, and unwarranted authoritarianism within the church, as well as its connotations of the old age prior to the Resurrection, the inauguration of the new creation, and of the kingdom of the covenant God, in which preferring others above oneself is to be the norm. 

One must also take this statement into consideration in the context of the dissertation regarding the Christian’s responsibilities towards governing authorities.  Because one considers himself or herself to be part of the kingdom of God, a desire of the flesh might be to cast off all restraint and disregard governing authorities.  This was obviously a real possibility, which would account for Paul’s insistence that such authorities are “God’s servant for your good” (13:4a), and that it is “necessary to be in subjection” (13:5a)  (Note: Though democracies did exist, Paul does not have knowledge of a government that is constituted by “We the people,” such as to be found with the United States of America; so it is incumbent upon all generations of Christians, the world over, to understand Paul’s words in context and then to work out the implications of those words within their own time and place, guided by the dictates of the existing kingdom of heaven.) 

Rather than thinking about putting on the Lord Jesus Christ in the context of the cultivation of private spirituality, the understanding of putting on the Lord Jesus Christ should be shaped, and processed horizontally and outwardly, by embodying the transformational, kingdom-of-God-contexted love that was put on display by Jesus throughout the entirety of His mission, culminating in the cross.  This would certainly serve to quell any fleshly desires that might be manifested (separations based on honor and shame) or discussed (open rebellion against Rome that could result in the taking up of arms and the discrediting of the Jesus movement) at the meal table, thus resulting in a life of true holiness (a life laid on the altar of sacrifice in service to Israel’s God). 

Laodicea's Wealth (part 6 of 6)

When Jesus says, “Because you say, ‘I am rich and have acquired great wealth, and need nothing’” (Revelation 3:17a), He lets the church at Laodicea know that the grand claim and accompanying attitude of the city of Laodicea following the earthquake that leveled their city, that they needed no help or funds from Rome to rebuild, had infiltrated their church.  This is what reveals that there were very likely some wealthy individuals to be found in the church (and perhaps they were preaching a very early version of the “prosperity gospel”?).  Again, this is not a problem unless the presence of the wealth leads to ungainly results, in which the wealthy are simply treated better within the church and afforded greater honor (in the honor and shame culture) simply because of the fact of their wealth. 

Lest they become too puffed up with their wealth, which would have been gained through their business of money exchange for the region (3:18a), their sale of high-end clothing made from the black wool for which Laodicea was famous (3:18b), or the sale of their eye salve (3:18c), Jesus lets them know that they are actually “wretched, pitiful, poor, blind, and naked” (3:17b), and encourages them to “take My advice and buy gold from Me refined by fire so you can become rich!  Buy from Me white clothing so you can be clothes and your shameful nakedness will not be exposed, and buy eye salve to put on your eyes so you can see!” (3:18)  One must notice the use of “shameful.”  Such language, given the cultural context, is quite specific and should not escape attention. 

This is a bit of a double entendre, as it serves as both a rebuke against unwarranted puffery as it relates to what is of true value in the kingdom of the Creator God and amongst the people that represent that kingdom, while also reminding them that this is the attitude that those that have acquired wealth (regardless of the means by which it was acquired, whether that be skill, diligence, luck, inheritance, oppression, or fraud) should take when it comes to their position inside the church.  The wealthy, who are seated at the places of honor at the world’s banqueting tables, should be even more fervent in their efforts to take the lowest place when it comes to the gathering together of the church.  Yes, even making a strenuous and concerted effort to do so, while not trumpeting the fact that it is occurring. 

Ultimately, the practice of serving in the church will spill over into their participation in the wider community (as should be the case for all, whether rich or poor), thus the gathering together as a church and exemplifying the power of the Gospel to turn the world upside down (the accusation leveled against the church community in Acts 17), allows the people of the kingdom of the covenant God to learn the way that their God expects them to serve and prefer one another so that they may effectively represent His kingdom to a watching and waiting world, in an ongoing development of the virtue of serving and preferring, so that such things become a matter of habit. 

Laodicea's Wealth (part 5)

It does indeed seem to be the case that it is the possession of wealth that is causing the problem that is being worked out in their practice as a church.  In introducing these three things, Jesus, through John, has called attention to Laodicea’s rejection of imperial assistance for rebuilding efforts following an earthquake.  They were rich, had acquired great wealth, and were in need of nothing.  This was true of Laodicea as a city, and apparently, had also become true of this church as well.  The celebration of wealth had infected the church in such a way that they were denying the kingdom of their God by their practice (much like Laodicea denied Rome’s assistance, which also denies the extension of Roman power), causing Jesus to see them as being wretched, pitiful, poor, blind, and naked. 

Having made His point concerning what the wealth had accomplished, always with an eye towards correcting the practice of the church, Jesus takes up a discourse that utilizes the three main wealth generators (financial/gold transactions, textiles, eye salve), relating them to Himself and what is available through Him, so as to make it clear that the blessings that are available to His people as part of His kingdom are far superior to anything that could bring them wealth in the world’s present form, especially if it brought about a denial of Him and His kingdom principles and practices.  This denial of kingdom has placed Jesus, as far as He is concerned, outside the church, where He stands at the door and knocks, speaking to them (as He is doing in this letter), and desiring to re-join them.  Before expressing what it is that He desires to do, Jesus says, “All those I love, I rebuke and discipline.  So be earnest and repent!” (Revelation 3:19) 

With this mention of rebuke, discipline, and repentance, Jesus offers them a path back to where they belong.  As shall be seen, Jesus’ words are quite specific and quite telling.  Jesus is being very explicit, and this church will have no problem in identifying what they are getting wrong, and setting it right.  Clearly, the church community at Laodicea believes themselves to be quite special.  It would appear that, in this case, there are some wealthy individuals in the church, which is not problematic in and of itself.  However, allowing cherished non-church-community ideals to infect the church and its fellowship is highly problematic. 

The church, of course, while taking the full measure of its cultural context, attempts to shift their community’s culture in the direction of the cross, recognizing above all the sovereign claim of the covenant God’s kingdom and its consequent demand on those that confess allegiance to its King.  The church, which is identified within its community by its fellowship, is not to be overrun by a dominating social ethos in such a way that it begins to reflect society back on itself.  If the church is reflecting the values and ethics of the community in which it is to be found, then unless that community is one that is predominantly shaped by an abiding concern for the kingdom of the Creator, then that church is going to be quite handicapped (wretched, poor, pitiful, blind, naked) in its ability to reflect the glory of its God into the world.       

The world, of course, is the new world that began taking shape at the Resurrection.  Just as a people of Israel’s God was sent into a promised land to live in a certain way that their God desired and to redeem that land as the firstfruits of a redeemed humanity and creation, so too are the people of this same God following the Resurrection, and in the transformative power of the Spirit and the Gospel confession, delivered into their promised land (now the entire creation), to live as their God desires, as the firstfruits of a redeemed humanity and a redeemed cosmos.  

Laodicea's Wealth (part 2)

However, contrary to what might be expected, not only did Laodicea not request assistance from Rome or from the emperor, they actually declined the assistance that was offered, choosing instead to rebuild and restore the city from their own means.  This, of course, would grant Laodicea some measure of independence from Rome; but only a measure, as they still relied on the existence of the empire and the relative security and stability it afforded.  In fact, Laodicea received from Rome the title of “free city,” and was the “conventus” of its territory, meaning that it functioned as the capital city of a division of the Roman province in which it was located.  This meant that it would be the seat of a district court, as well as the headquarters for other governmental functions for the region. 

Taken together, the facts of the great wealth of the city, that the wealth enabled them to decline assistance from Rome after a catastrophe, and that it was a seat of provincial government (though not relying on the largesse or beneficence of Rome or of the emperor, in contrast to so many other cities of the region), Jesus’ chiding of His church for its insistence that they were rich, that they have acquired great wealth, and that they were in need of nothing becomes quite understandable. 

Now, this is not meant to be a condemnation of wealth.  Taking a negative view of wealth, whether civic or individual, based on these words, would be unwarranted and out of context.  What one must keep in mind as progress is made in pulling back the layers of nearly two thousand years of cultural changes that have served to obfuscate from view what would have been easily seen and understood by the Laodiceans in their day (they would have known about declining imperial assistance in rebuilding, they would have known why, and as citizens of Laodicea they would have been quite proud of that fact), is that their wealth is what is causing them to engage in practices that have Jesus wanting to vomit them out of His mouth. Therefore, these practices are not in line with what can be observed in His mission, nor are they in accordance with the message of the Gospel. 

The practice or practices (as the case may be) of this “lukewarm” city (Laodicea) stands in contrast to what takes place in the “hot” and “cold” cities (the well-known epithets assigned to Hierapolis and Colossae).  The church in Laodicea, correspondingly, is being asked to observe the difference in practice between itself and the churches in those other cities and to mimic the practice, thereby becoming either hot or cold, either of which was perfectly acceptable to Jesus.

After commenting on their wealth and need of nothing, Jesus makes an interjection that serves to negate any vaunted ideas of self as citizens of Laodicea that might have arisen from such thoughts, saying that this church did not realize that they were actually “wretched, pitiful, poor, blind, and naked” (3:17b).  Not only is this a challenge to their honor, metaphorical and analogical application seems to be unavoidable, as Jesus wants them to understand that though they may be wealthy, their nauseating practice that partially stemmed from the fact of their wealth actually showed them to be something far different.

Laodicea's Wealth (part 1)

I know your deeds, that you are neither cold nor hot.  I wish you were either cold or hot!  So because you are lukewarm, and neither hot nor cold, I am going to vomit you out of my mouth!  Because you say, “I am rich and have acquired great wealth, and need nothing,” but  do not realize that you are wretched, pitiful, poor, blind, and naked, take my advice… Revelation 3:15-18a  (NET)

After making mention that their practice had Him displeased to the point of using the imagery of vomiting, Jesus is reported to have gone on to say, “Because you say, ‘I am rich and have acquired great wealth, and need nothing’” (Revelation 3:17a).  Since hot, cold, and lukewarm are being employed for purposes of tangible and easily understandable geographical reference, so too should this statement be comprehended in the same manner.  Accordingly, whatever it is in which the church is engaged is somehow tied to wealth. 

The usual interpretation has the Laodiceans over-confident in regard to spiritual wealth, and unable to recognize their spiritual bankruptcy.  Of course, that usual interpretation follows hard on the treatment of hot, cold, and lukewarm as spiritual epithets rather than the geographical indicators leading to an understanding centered on the practice of the church community that would have been readily grasped by those who would be receiving the letter.  There is no initial need to spiritualize here, and one should resist the ingrained desire to do so.  Spiritual analysis and application can and should come later, once Jesus’ words are understood in context. 

With just a little bit of digging, one finds that this is not a subtle reference to a supposed self-righteousness or smug satisfaction with a wealth of spiritual gifts.  Again, the readers of the letter would have to be able to understand what John is writing (and Jesus is saying) within their context in order for it to make sense to them, for it to have meaning, and for it to be productive of Jesus’ desired ends.  If a hermeneutic (method of interpretation) has been carefully established, in a way that keeps in mind that there are real church communities with real people receiving these very real and obviously important communications, it is possible to engage and understand these words from Jesus, as well as the words that lead up to Jesus speaking of standing and knocking (though not in this study), quite easily and altogether profitably. 

Though Laodicea was located on a major road, Laodicea was a place of little importance in its early history.  This changed under the first few Roman emperors.  During this time, Laodicea began to benefit from its location on a major road, and thus a major trade route, in time becoming one of the most important and flourishing cities of Asia Minor.  Among other things, a specialization in large financial transactions sprung up in Laodicea, and it would also become important in the textile industry. 

The area in which it was located also suffered from earthquakes.  One especially strong earthquake occurred in 60AD, destroying the city completely.  In that time, earthquakes were just as common as they are today, but of course, buildings were not constructed to be earthquake proof, so the general result of significantly powerful earthquakes would be the complete destruction of the cities in the effected regions.  During the time of Roman domination, most cities destroyed by earthquake would quickly appeal to Rome to provide funds and resources to assist in rebuilding as quickly as possible.  This would be especially true for cities on major trade routes, and likely even more true of Laodicea, considering the city’s role in the financial arena. 

Hot, Cold & Lukewarm (part 6 of 6)

In the United States of America, mention can be made of the “city that never sleeps,” or “the windy city.”  Those that are accustomed to operating within the social context of the United States, know that these are references to New York city and Chicago.  This is not limited to the United States, but is a common practice the world over.  One could use phrases such as “city of lights,” or “the eternal city,” in full knowledge that the user is making reference to Paris and Rome. 

Singapore, in southeast Asia, is sometimes referred to as “the fine country.”  Upon first glance, this appears to be a positive appellation, expressing a subjective sentiment not unlike the way that is traditionally applied when confronted with the “lukewarm” of Laodicea.  However, upon further examination, though Singapore is indeed a fine city-state, this use of “fine” is connected to the fact that the government of Singapore, in its efforts to keep the country clean, civil and highly organized, levies fines for littering, spitting, or chewing gum in public. 

An analogy here is probably useful.  In the United States, the city of Cleveland is roughly the midway point between Chicago and New York (much like Laodicea is roughly midway between Hierapolis and Colossae).  If somebody wanted to address the city of Cleveland, encouraging the residents to order their lives or engage in activities more akin to the goings-on in New York or Chicago for which there is a high level of notoriety (say in the area of theatre), one might write something like, “I know your deeds, you are sleeping and lacking wind.  I wish you were either not asleep or windy!  So because you are mistaken, I am going to vomit you out of my mouth!”  (“Mistaken” because one of the not-so-flattering nicknames of Cleveland is “the mistake on the lake”)  Given proper context, the residents of Cleveland would take this as a message that they needed to improve their offerings in the area of theatre, and would most definitely not understand it to be an indication that they needed to sleep less or construct windmills.   

This initially subjective usage that becomes, upon further examination, highly objective, is quite similar to what has been discovered when it comes to the information being conveyed in Revelation’s letter to Laodicea.  Clearly, the terms in use are not meant to convey any sense of morality or spiritual state, but are common identifiers.  On the other hand, there are nicknames that do have negative connotations.  One such nickname would be “sin city.”  A socially and culturally aware reader today (like that which would be expected in first century Asia Minor) would immediately think “Las Vegas.”  In the time of Jesus and His apostles, “sin city” would have been the nickname of Corinth, in Greece.  These examples (Las Vegas and Corinth) have obvious moral judgments attached to them, but one does not see that with the names associated with New York, Chicago, Paris, or Rome.   

So to put this lack of moral judgment associated with city identifiers into the context of the letter to Laodicea, which now seems to be pointing more logically towards identifiable activities and practices within the churches of the region (Hierapolis, Laodicea, and Colossae) that would have been well known to the other churches (as information seemed to be able to flow freely between and amongst those churches, as indicated by what Paul writes to the Colossians), it would appear that one is no longer looking at a contrast.  Rather, the three temperature-related terms can now be understood as applying in reference to what was taking place in those churches, with a certain activity of Hierapolis and Colossae being approved by the Creator God, whereas the related activity in Laodicea has Jesus indicating violent illness. 

With this, it is now possible to rightly discard any idea that “hot or cold” are in anyway related to “good or bad” in a subjective or ethereal sense of spiritual condition.  It seems much more proper to think along the lines of both hot water and cold water as useful (with specific and identifiable practices of the Hierapolis and Colossae churches being useful within Christ’s kingdom and its proclamation), whereas lukewarm water is useless (with a specifically identifiable practice of the church at Laodicea failing to serve the purposes of the Christ as opposed to what was rightly taking place in the “hot” or “cold” churches --- “I wish you were either hot or cold”).  Understanding the message in this way will be far more useful, as believers will eventually end up not being left to wonder whether they are hot, cold, or lukewarm based on either a subjective self-examination or the subjective examination of a self-appointed (on both ends of the relationship) spiritual authority that will generally be partially informed and unfortunately biased.     

All The Saints (part 3)

The fifteenth chapter of Acts, which is often headlined as “The Jerusalem Council,” is predicated on the Gentile question.  The chapter opens with “Now some men came down from Judea and began to teach the brothers, ‘Unless you are circumcised according to the custom of Moses, you cannot be saved.’” (Acts 15:1)  This took place in Antioch, which was a major center of the church.  “When Paul and Barnabas had a major argument and debate with them, the church appointed Paul and Barnabas and some others from among them to go up to meet with the apostles and elders in Jerusalem about this point of disagreement” (15:2). 

Luke goes on to report that “When they arrived in Jerusalem, they were received by the elders, and they reported all the things God had done with them.  But some from the religious party of the Pharisees who had believed,” in Jesus, and therefore were part of the church, “stood up and said, ‘It is necessary to circumcise the Gentiles and to order them to observe the law of Moses.’” (15:4-5)  Effectively, this circumcision and observance of the law of Moses, which would be an adherence to the marks of the covenant as evidence of inclusion in the people of the Creator God, would make these Gentiles into Jews. 

Peter would stand and declare that “some time ago God chose me to preach to the Gentiles so they would hear the message of the Gospel and believe” (15:7b).  It is here worth remembering that the use of “gospel” was not to be disconnected from its use by Rome and by Caesar, as announcements about Caesar (particularly in connection with his cult and his worship) were said to be “gospel.”  It was a term with which all the people of the empire would have been familiar, so the announcement of a “gospel” was not a novelty in the least.  The novelty was that it was being used in reference to Jesus and His kingdom---the new, true King of a new, true kingdom. 

With that in mind then, as it would have been in the minds of his hearers and in the minds of those that would later hear Luke’s account of the church (Acts), Peter continues, saying “God, who knows the heart, has testified to them by giving them the Holy Spirit just as He did to us, and He made no distinction between them and us, cleansing their hearts by faith” (15:8).  This “faith” was the confession of Jesus’ lordship, as demonstrated by the close of his statement, which was “we believe that we are saved through the grace of the Lord Jesus, in the same way we are” (15:11). 

This was remarkable, in that Peter, as a Jew, was devaluing the marks of the covenant, elevating faith in Jesus, which could only come about by what was considered to be the gracious act of the Creator God via His Spirit (who would believe that a man that was crucified by the Romans was the resurrected Messiah and Lord of all?), as the means by which a person, be it Jew or Gentile, enters in upon the covenant that this God first made with Abraham. 

The point being made, and it is the point upon which Paul would seize with great tenacity, was that Gentiles were to be accepted into the covenant as Gentiles, and that the covenant was being extended to Gentiles, rather than still being limited to those who were Jews by birth or who had become Jews via Judaizing (by circumcision and adoption of the covenant markers). 

Speaking In Tongues (part 3)

Corinth was a very wealthy city, as it was a center of commerce.  Naturally, a city that is a center of commerce is also an intersection of culture as well.  Corinth was situated on the isthmus that connected the area of Achaia with that of Macedonia and Thrace, all of which, taken together (along with some islands), form the area generally referred to as Greece.  Situated on the isthmus, Corinth had two harbors, east and west, thus effectively connecting Asia with Italy (Rome most importantly) and by extension the rest of the known western world. 

One can easily imagine Corinth’s being viewed as a quite attractive place to do business.  Owing to that, it would also be an ideal place from which to exert cultural influence, which probably accounts for the fact that Paul spends so much time with this body of Jesus-followers, taking great pains to influence it in its unique role as an embassy for the kingdom of the covenant God, and working diligently to see that it behaves in ways that will appropriately represent the King and the kingdom to which it claims its allegiance. 

At the same time, one can also understand how and why accepted practices of the wider culture could creep into this believing fellowship, as its members were constantly exposed to the ideologies and practices of practically the entire world, and almost always within what would have been a competitive commercial environment (not to mention the ongoing honor competition). 

Not only was Corinth a center of commerce, but it was also a center for sport, as it would play host to the Isthmian games (similar to the Olympics) every two years, while hosting the Imperial and Caesarean games every four years.  This, of course, would attract tourists, thereby increasing the opportunities for commerce as well as its cultural standing within the empire.  Though Corinth would have had its share of wealthy inhabitants, it would also have had its poor, with some in-between, therefore reflecting the variety of social levels which characterized the large cities of the ancient world. 

As one considers Paul’s letters to the church of Corinth, and hears him specifically dealing with the issue of speaking in tongues and what it would represent within the church and to those outside the church--- as the church lived and worshiped and exercised their spiritual gifts within a culture largely dependent on constructs of honor and shame (the pursuit of honor for social advancement in public and in private associations), care must be taken to never forget the underlying and quite visible, accepted, and enforced social stratifications and ordering of the ancient world. 

While taking care to consider the social stratifications and cultural cues of Corinth while observing Paul’s instructions to this congregation, it is also quite interesting to note that the very term “glossolalia,” which is used to denote what is generally believed to be the uniquely Christian practice of speaking in tongues, is a term that is in wide use long before this church in this city (or any church in any city) is on the scene.  This reminds an observer that it is not a term that had to originate with Christians for the purpose of explaining their ecstatic utterances, and that this church that was situated at the crossroads of the world did not have to explain itself or find a way to fit this particular practice into the ongoing honor competition of the day.  

Good Conduct, Good Deeds, Good Works (part 11)

If asking the members of the churches to function together as a unified body independent of honor and shame constructs and always considering the body of the community and its overall health as the visual representation of the covenant God’s ruling kingdom, cannot be (based on what has been learned to this point) thoughtfully summarized as “be harmonious, sympathetic, affectionate, compassionate, and humble,” then one simply lacks the power of deductive reasoning. 

Truly, this language echoes Paul’s Rome-directed call “not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you a measure of faith” (Romans 12:3), as he goes on to use metaphorical terms in relation to the functioning of the body of the Christ, grounded in the operation of self-sacrificial love.  Maintaining that train of thought then, the metaphorical treatment in Romans possesses great similarity to that which is to be found in the first Corinthian letter, and can direct an approach to Peter. 

Harmony, sympathy, affection, compassion, and humility are the clarion calls of the thirteenth chapter of first Corinthians, and contrary to any and all thinking about the subject, the concept of love therein expressed is (colored by the cross) what is demanded by one’s confession of Jesus as Lord, especially given the competition for honor and shame that provides the social context in which the words are first heard. 

Across the letters, what should be noted is that preference and humility are the demands of the example of the Christ; and to what might strike most observers as an unusually high degree of repetition, the call for humility and consideration of others in the light of the cross is consistently and almost exclusively framed by references to the meal table.  This is more obvious in the letters to Rome and Corinth, and especially the latter, as the dissertation of chapters twelve through fourteen, which outline the way that the church is to behave (not in cultivation of a private spirituality or a quest for personal holiness but as the witness of a vibrant, present, and demanding kingdom), has for its foundation Paul’s treatment of the Lord’s Supper (that which, for all practical purposes, came to be the church’s representation of the messianic banquet, filtered through the prevailing sense of Greco-Roman banqueting practice, and therefore, it’s declaration that Jesus is Lord and ruler of all creation).

The next verse in this letter, after extolling Christian love, evokes the Jesus tradition in play in that day, giving a pre-written-Gospel composition voice to that which will be a cornerstone of Jesus’ truly revolutionary notions of how it is that the Creator God’s rule will come to earth.  When Peter insists that this church “not return evil for evil or insult for insult, but instead bless others because you were called to inherit a blessing” (3:9), he speaks to a group of people that were very much in line to experience evil and insults, as they refused to participate in the emperor cult or the public religion.  Naturally, this calls to mind that which would come to be codified in the Gospels, which would be “Do not resist the evildoer.  But whoever strike you on the right cheek, turn the other to him as well” (Matthew 5:39). 

Triumph Of Jesus (part 11 of 11)

With all of this, what must be discerned is that the Revelation is not necessarily here looking to a future event in the sense of a prediction.  Rather, in the midst of a world dominated by Rome, its Caesar, its armies, and its self-exaltation, which is the same world in which Jesus has undergone Rome’s greatest punishment and assertion of its own authority and claim to all-encompassing dominion and been resurrected from the dead, and in which the kingdom of the Creator God is said to have been on the march through the Gospel proclamation of Jesus as the true King of kings and Lord of lords (rivaling Caesar’s claim), what can be seen here in this apocalyptic triumphus of Jesus is a confirmation that the God of Israel, through His Christ, has already conquered the conqueror (whoever and whatever that conqueror may be). 

Not only has Rome and its supposedly divine ruler been judged and defeated, but the power that stands behind Rome, which was that of death, has been judged and defeated as well.  Therefore, the church of the Christ (in the first century and indeed for all time), to whom the work of Revelation is addressed, need not fear any temporal claims to power or persecution.  Those who claim allegiance to the world’s true King need not be downcast, though they may find themselves in the midst of oppression and persecution, and even though they may experience a continuous flow of evidence that seems to run contrary to their claim. 

Most definitely then, with Rome squarely placed within the Creator God’s purview as the entity that has fallen under His judgment, which was evidenced by the author of Revelation co-opting the familiar language of the Roman “triumph,” followers of Jesus must not celebrate the idea or ideals of Rome, nor can they allow the church of the Christ and the kingdom of the Creator God to become identified and co-terminus with Rome and its ways.  Doing so would mark a failure on the part of the church.  One of the larger points that is being made throughout Revelation, as one puts aside futurist concerns and grapple with the message of the Revelation as it is addressed to real people in real churches in real places in a real time in history, is quite well-demonstrated by the triumphal scene of the nineteenth chapter. 

Indeed, as the Roman “triumph” is merely a parody of the “triumph of Jesus,” so too is any earthly empire, together with its ideals or ideologies, nothing more than a poor parody of the empire of the covenant God that has been somehow and mysteriously established and which also is to come.  Here then, it is possible to read the Revelation’s “triumph of Jesus,” doing so as an understanding hearer of the first century church, and then make the appropriate response in applying the words to the situations of any day, so as to shape a response to the world with its rulers, its empires, and its gods.  All of Revelation asks to be read in this way, so that abiding concerns about some time in the distant future while reading the work, quite simply, are well out of play.     

Triumph Of Jesus (part 10)

The tale of the “triumph,” offered from an attendee’s perspective, simply followed a pattern to be found in the same chapter from which that verse was drawn.  Revelation nineteen, quite obviously, presents  a “triumph of Jesus,” providing the Creator God’s point of view on His world, doing so as Rome continues to celebrate itself as the greatest of empires while not realizing that it has already become subject to one that is greater by far.  As the fictional but historically plausible “tale of the triumph” was being told in the course of this study, those that have ears to hear (or eyes to see), will have recognized the almost exact parallel with the Scriptural text. 

Looking to those words now (and it may be worthwhile for the reader to quickly review the “eyewitness account” before doing so), one can read “Then the angel said to me, ‘Write the following: Blessed are those who are invited to the banquet at the wedding celebration of the lamb!’  He also said to me, ‘These are the true words of the God.’  So I threw myself down at his feet to worship him, but he said, ‘Do not do this!  I am only a fellow servant with you and your brothers who hold to the testimony about Jesus.  Worship God, for the testimony about Jesus is the spirit of prophecy.’ 

Then I saw heaven opened and here came a white horse!  The one riding it was called ‘Faithful’ and ‘True,’ and with justice He judges and goes to war.  His eyes are like a fiery flame and there are many diadem crowns on His head.  He has a name written that no one knows except Himself.  He is dressed in clothing dipped in blood, and He is called the Word of God. 

The armies that are in heaven, dressed in white, clean, fine linen, were following Him on white horses.  From His mouth extends a sharp sword, so that with it He can strike the nations.  He will rule them with an iron rod, and He stomps the winepress of the furious wrath of God, the All-Powerful.  He has a name written on His clothing and on His thigh: ‘King of kings and Lord of lords.’  Then I saw one angel standing in the sun, and he shouted with a loud voice to all the birds flying high in the sky: ‘Come, gather around for the great banquet of God, to eat your fill of the flesh of kings, the flesh of generals, the flesh of powerful people, the flesh of horses and those who ride them, and the flesh of all people, both free and slave, and small and great!’ 

Then I saw the beast and the kings of the earth and their armies assembled to do battle with the One who rode the horse and with His army.  Now the beast was seized, and along with him the false prophet who had performed signs on his behalf---signs by which he deceived those who had received the mark of the beast and those who worshiped his image.  Both of them were thrown alive into the lake of fire burning with sulfur.  The others were killed by the sword that extended from the mouth of the One who rode the horse, and all the birds gorged themselves with their flesh” (Revelation 19:9-21).  Though this is obviously  much shorter, primarily owing to the fact that the first century reader would not need any background information to provide context for the visuals on offer in a triumphus, the parallels to the Roman triumph “observed” earlier in the this study should be inescapable. 

Triumph Of Jesus (part 9)

With this, one should think of the Pauline words from the letter to the Colossians.  The “triumph” is in mind when reading: “And even though you were dead in your transgressions and in the uncircumcision of your flesh, He nevertheless made you alive with Him, having forgiven you all transgressions.  He has destroyed what was against us, a certificate of indebtedness expressed in decrees opposed to us.  He has taken it away by nailing it to the cross.  Disarming rulers and authorities He has made a public disgrace of them, triumphing over them by the cross” (Colossians 2:13-15).  Combining that with words from the second letter to the church of Corinth: “But thanks be to God Who always leads us in triumphal procession in Christ and Who makes known through us the fragrance that consists of the knowledge of Him in every place” (2:14-16).   

This study began with setting the background for the path by which one should approach the book of Revelation.  One must realize that, first and foremost, the book of Revelation employs apocalyptic language (behind-the-veil language) to present what is believed to be the Creator God’s perspective on the events of the day.  One is also required to understand that the language employed, obscure as it may be, would have been readily understandable by the audience to whom it is directed---especially those who have ears to hear (the repetitive refrain from chapters two and three of the book). 

To have any hope of understanding revelation, an individual must attempt to become appropriately situated within the Rome-shaped world of the late first century, and hear the message accordingly.  Failing this, the message will be missed, there will be no controls around interpretation, and one will become engaged in all manner of fanciful interpretation that would be completely incomprehensible to the author. 

The presence of the Caesar cult has been effectively highlighted.  Reference has been made to the effective employment of imperial propaganda that speaks in exalted language of both Rome and its divine Caesar, and mention has been made of the fact that early Christians, with Paul being an example, co-opted such propaganda (“from faith to faith” as but one minor example), putting said propaganda to use on behalf of the One they saw as the world’s true Lord and what they saw as the world’s truly glorious kingdom.  Thus, one should be unsurprised to find the apocalyptic author doing the same type of thing in the course of his presentation to the churches of Asia Minor. 

Furthermore, details concerning the Roman “triumph,” have been observed; and with those details, a historical-fictional account of a “triumph” has been constructed, viewed from the perspective of one in attendance, with this construction presuming a knowledge on the part of the attendee of the history and symbolism at play.  All of these things have been done in the course of a study that has been given the title of “Triumph Of Jesus,” commencing this study with a single verse from the nineteenth chapter of Revelation, which was “He has a name written on His clothing and on His thigh: ‘King of kings and Lord of lords’” (19:16). 

Triumph Of Jesus (part 8)

The headless body of the king was added to the altar, to burn along with the white bulls, while a fragrant incense was added to the flames so as to cover up the sulfuric smell of the burning flesh.  With that completed, the bodyguards of the adopted son of Caesar, each holding their fasces that symbolized Rome’s power to execute the justice that Rome alone could bring to the world, used those very same instruments in a physical demonstration of that power, slaughtering the traitorous rebels that had taken up with the enemy.  These men, traitors that they were, and branded with the mark of that beastly king, were not considered fit to be buried or burned, so their bodies were taken outside of the city and thrown into the dump.  Before their bodies would have a chance to burn, I’m sure that the vultures and the scavengers gorged themselves on their rotting flesh.  A fitting end.  Now, we are off to celebrate.  Caesar has ordained it!”

This study has been entitled the “Triumph of Jesus,” though it can rightly be said that Jesus has yet to be seen playing a role.  Before tying everything together, let it be said that the Gospels present a picture of Jesus’ “triumph.”  The best example of said “triumph” is to be found in the twenty-seventh chapter of Matthew. 

Keeping in mind the description of the “triumph,” along with the speculative (historical-fictional) narrative that has been constructed, along with the fact that the original audience of this Gospel (like the audience of Revelation) would have been well aware of the tradition of the Roman “triumph,” one reads: “Then the governor’s soldiers took Jesus into the governor’s residence and gathered the whole cohort around Him.  They stripped Him and put a scarlet robe around Him, and after braiding a crown of thorns, they put it on His head.  They put a staff in His right hand, and kneeling down before Him, they mocked Him: ‘Hail, king of the Jews!’  They spat on Him and took the staff and struck Him repeatedly on His head.  When they had mocked Him, they stripped Him of the robe and put His own clothes back on Him.  Then they led Him away to crucify Him.  As they were going out, they found a man from Cyrene named Simon, whom they forced to carry His cross.  They came to a place called Golgotha (which means ‘Place of the Skull’) and offered Jesus wine mixed with gall to drink” (Matthew 27:27-34a). 

One can easily identify the stark contrast.  The world in which Jesus lived viewed the triumphal procession in Rome, in celebration of its glorious military victors and their prowess, as the greatest possible public event.  Yet the Creator God, through Jesus His King, did something dramatically different, new, and completely unexpected.  His King will undergo a mock coronation and will then experience a triumphal procession of shame, suffering, and humiliation.  His procession would not end on Capitoline Hill, with the execution of a vanquished king.  His procession, however, would end with a sacrifice, albeit of a different kind.  Jesus’ “triumph” would culminate in a thorn-crowned King carrying His own cross to an ignominious hill named for the skull, so as to undergo death Himself.   

Triumph Of Jesus (part 7)

The procession had wound through the city.  The crowds had cheered the triumphator and his army, while mocking the defeated foes.  Finally they reached Capitoline hill.  It is here that the exalted general and his armies would pay homage to the one from whom they received the power to conquer, and where those conquered would face the image of mighty Jupiter, realizing that the great god of Rome had overcome their pithy deities. 

The defeated army was forced to part, to give way to their king and to his bedraggled generals.  They were marched through the midst of their men, bound in heavy chains.  Then they were forced to trudge through the midst of the army that had broken the spirits of their fighting men and hastened their demise.  Finally, they were presented to the triumphator, who dragged them, by their chains, up the steps of Jupiter’s temple, where he would force them to participate in a sacrifice in honor of Rome’s supreme deity before employing them as gruesome examples of the eternal might of Rome. 

It was reported, quite comically I might add, that the king had attempted to infiltrate the ranks of Rome’s army, promising some of Rome’s soldiers all of the splendor and treasures that his kingdom had to offer, if only they would turn their backs on Rome, leave their posts, fight for him, and encourage others to do the same.  Comical, for what king could offer something that glorious Rome could not provide?  Surprisingly and tragically, some had been won over to his side.  Traitors!  They too had been identified and captured.  Infamy would come upon them and their fates would not be dissimilar to the one that wooed them.  I’m sure they wished that they had not joined his side. 

They had renounced the marks that had been placed on their bodies, identifying them as members of the Roman legion.  As part of their disavowal of Rome, they had scraped those various marks from off of their skin.  This new mark, they were told, the one that showed that they had left the side of Rome, would cause them to be honored by their new people and their gods.  They had genuflected before gods that were doomed to fall.  They had even consented to worshiping that king as if he was a god in the mold of blessed Caesar.  How absurd.  Now, that same mark, an anti-mark really, was one of ignominy.  It branded them as traitorous rebels.  Many have attempted to mount campaigns of propaganda against Rome, against its emperor, and against its gods.  All had failed.  All will fail!  Futility indeed. 

The white bulls were offered in sacrifice.  Then, the king and his generals were brought forward, with the generals forced to take a knee.  The very dagger that had been used to slit the throats of the sacrificial bulls was placed in the hands of the triumphator.  With one swift motion, each of the generals, in turn, was dispatched from this mortal existence---their immortal souls sent to wander the underworlds in punishment for their crimes against the empire of the son of god.  Then the king himself, who had attempted to stand against the power of almighty Caesar, was forced to kneel before the altar of Jupiter.  He was forced to bend his knees, acknowledging the being who is supreme over all.  Having done this, the triumphator, having had one of the fasces placed in his hand, drew back, swung the axe, and decapitated the now permanently fallen king. 

Triumph Of Jesus (part 6)

Today and today only, he bore the titles ultimately reserved for Caesar.  Along with the crowds, I read the embroidered titles and hailed him as the greatest of all kings and greatest of lords.  When I read them I thought of Caesar, for the triumphator merely bears the title and the power in proxy.  Though he is the greatest of Rome’s generals, and though he has achieved an exalted position, at any moment Caesar could demand him to turn over his army and he would have no choice but to acquiesce.  He will, however, get to keep the crown, the robes, and the baton for the remainder of his life, though I’m sure that if the Caesar asked him to return them for any reason, he would gladly do so. 

He’s a man of humility, and that is part of the reason that he is being so celebrated.  His popular support is so great and his army so loyal that he could have, at any time, easily marched on Rome and overthrown Caesar himself, but he has chosen not to do this.  It probably never even crossed his mind to grasp at Caesar’s throne, which is yet another reason to hail him.  Listen to me going on and on.  It’s almost like I’m worshiping him as if it were he that was the son of god, rather than the Caesar himself.    

As I continued to watch, and as I continued to be enveloped in a sense of amazement at the sight before me, I heard the voice of the heralds.  They were traveling through the crowds reminding all on-lookers that the celebration would not end at the conclusion of the ‘triumph,’ but that the Caesar expected all the citizens of Rome to carry the festivities into the night, doing so with joyous feasting.  The heralds walked the crowds, speaking of the great exploits of the soldiers, of their service to Rome, and of their felicity to that which was symbolized by the eagle emblazoned upon their banners, saying ‘Open your homes to the fighting men of Rome!  Invite them to your banquets!  Let them eat their fill!  In service to Rome, they have taken their lives in their hands to conquer generals and all manner of powerful people!  They faced down charging horses so that all, free men and slaves, might continue to enjoy the benefits of all that Rome has to offer!  You owe them your hospitality and your very lives!  Honor them!’  I certainly hoped that I would have the honor of hosting one of these brave warriors. 

Behind the triumphator and his army came those that he had conquered.  Foolishly, they had attempted to do battle with Rome’s greatest general.  Not unexpectedly, they had failed; and now, they were going to suffer the end of all that attempted to stand against the glorious Roman empire, its Caesar, and its legions.  I saw the king of the conquered peoples.  I saw the greatest of his generals.  Poor fools.  They did not realize the futility in which they were engaged.  They did not realize that their doom had been sealed when Caesar sent out his armies under the command of this particular triumphator.  Examples were going to be made of these men, and that example was going to be published far and wide as a warning against those that might attempt the same.  The king and his generals, so used to riding at the front of their army in all of their regal splendor, had been forced to come last in the procession, stripped of all semblances of power and bearing the scorn and insults of the crowd.  For them, shame was heaped upon shame. 

Triumph Of Jesus (part 5)

I could spend all day describing the triumphator alone, but of course, no man does what he has done by himself.  An army is required to conquer, and his is a fine one.  So yes, the army of Rome followed him triumphantly, as would be appropriate, and they were certainly decked out in all of their military splendor for this occasion.  Some walked and some rode horses---fine steeds indeed.  Rome has the finest horses, of that there is no doubt.  The spoils from this war must have been great, as it looked like they were all wearing brand new uniforms and brand new armor.  Normally, one would expect to see evidences of battle, especially some spatterings of blood, but there were none to be seen.  They looked sharp.  Crisp and clean.  That certainly said something about the way that Caesar felt about this man and his accomplishments on behalf of glorious Rome. 

Getting back to the triumphator, I could see that he was carrying the ivory baton.  You don’t see this every time either.  Yet more evidence about the nature of Caesar’s feelings toward this general, as if the fact of the adoption wasn’t enough to communicate such things.  He held the baton aloft like a sword, as if he is charging in to battle right now, with army in tow.  I wonder if he lead his army into battle or if he called out the execution of battle plans from the safety of the rear.  Something tells me that this general was out front, risking himself bravely for his king, his gods, and his fellow countrymen. 

Between him and his army came his bodyguards.  He had a group of them.  I’ve never seen that many, though I’m told that if this was a ‘triumph’ for the Caesar, that he would have that many, if not more.  A general has never had that many bodyguards.  I suppose being the newly adopted son of Caesar affords one such luxuries.  Perhaps they are necessities?  After all, Caesar does have his enemies---there’s always rumblings among the people.  One hears things.  Each of the bodyguards is carrying a ‘fasces.’  Ah, the symbol of Rome and its power. 

Has there ever been a kingdom more glorious than Rome?  Has there ever been an empire so powerful?  When Rome strikes, nations fall.  Sure, other empires may have been larger geographically, but none has ever been united in the manner of Rome, with its roads, its aqueducts, and especially its religion.  Combined with the wonderful system of Roman justice and the ever-present military to help preserve the occasional outbreak of revolution (though why anybody would want to revolt against Rome, I have no idea), Caesar’s rule is iron-clad.  Rarely does Caesar have to execute his power on a grand scale, but when he does, it can indeed be furious, like the falling of the wrath of all-powerful Jupiter himself. 

We have all heard tales of the fury of Rome’s legions when unleashed---the ‘gates of hell’ I believe it is called.  I would never want to experience it, that’s for sure.  Pity those who do.  Once the full force of Rome’s military might is marshaled, battles tend to come to an end very quickly.  This triumphator, I’m told, had done this very thing.  He probably could have refrained from doing so, but then the war would have dragged on and on, and more would have died needlessly.  He had an enemy to defeat.  He knew that if he could bring down or capture just one general in particular, then Rome’s victory would come quickly.  Owing to that, his strategy was to bring it all to a grand conclusion, at a single time and place, and that is just what he did.  He risked a great deal by this, but the enemy was defeated and many were spared. A plan executed flawlessly!  So not only does it seem that he has very much earned this adoption by Caesar, but he has earned the titles that he bears on this day, which were embroidered on his tunic. 

Triumph Of Jesus (part 4)

I saw the special gates, only used for these ‘triumphs,’ opened to reveal the ‘vir triumphalis,’ as he used to be called.  Now they refer to him as the ‘triumphator.’  I wonder why that has changed.  I’ll bet a previous Caesar used it, maybe Augustus, and didn’t want anybody else to ever have that same name.  Will Rome ever have another one like him?  Oh, we could only hope.  Either way, if I was down among the people, I would have simply referred to him as the ‘man of triumph,’ as we normally do, but since I’m being asked to write a report for the Emperor, and since it was a possibility that it was going to be sent around to a number of cities that he plans to visit soon, along with the general that is being celebrated, that calls for the use of proper terminology.  So I thought that I might as well start thinking along those lines, so ‘triumphator’ it is. 

The gates were opened and I saw him.  The triumphator was riding in a brilliant white chariot, being pulled by a team of the most beautiful white horses that I had ever seen.  The chariot had writing on the side.  I could just make out what it read: ‘A faithful son of Rome.  A true leader of men.’  I was able to have a bit more background information than usual, and I was told that he was personally chosen by Caesar to lead this campaign, and that he was hand-selected to bring and impose Rome’s glorious justice upon the peoples of the enemy against which Rome was forced to go to war.  Truly, they will benefit from the ‘pax Romana,’ and will come to understand just what it means to experience ‘pax et securitas.’ 

His face was painted red, like Jupiter.  It made his face look like it was on fire.  They had done something with his eyes.  It was almost like they were glowing.  It was very impressive.  Naturally, he was wearing the laurel wreath crown.  Not surprisingly, given the extra special nature of this parituclar ‘triumph’ and triumphator, he was wearing the ‘corona triumphalis.’  For those that may be unfamiliar with this, that doesn’t happen with every ‘triumph.’  The corona triumphalis is a gold coronet that is fashioned in the shape of a laurel wreath, with dangling gold ribbons. 

I noticed that there was another inscription on the chariot.  I asked about that and was told that the triumphator asked to be able to write another name on the chariot---the special name given to him by his father.  The writing was a bit odd.  I couldn’t make out the language in which it was written, and nobody else around me was able to read that particular language either.  I made a notation to ask about it, so perhaps I’ll be able to learn what it said at a later time.  Written above that, however, was his proper Roman name.  Everybody could read that name.  Apparently, Caesar has adopted him as his very own son and he is going to function as Caesar’s mouthpiece and royal emissary.  Truly incredible!   

As one would also expect, the triumphator was dressed splendidly.  Not only was he wearing the customary ‘tunica palmata,’ which is the tunic embroidered with palm leaves, but he also wore the ‘toga picta,’ which is the painted toga.  As is the custom, the toga was the royal purple and it had a border of embroidered gold.  The gold reflected brilliantly in the light, and it must have been catching a reflection, because the gold, from time to time, looked almost red.  Because the toga is the traditional dress of the ruler of Rome, it was an excellent reminder that this particular man has been chosen as Caesar’s royal emissary.  It’s difficult to get my mind around this.  From now on, he is going to speak for Caesar.  His words are to be taken as Caesar’s words. 

Triumph Of Jesus (part 3)

The ceremony would commence outside the walls of Rome, on the western bank of the Tiber River.  The “triumphal entry” would enter the city of Rome by means of a gate that was only opened for these specific occasions.  The procession would not only include the army and the spoils of war, but it could also be replete with floats that depicted battles won and groups of captives consisting of enemy soldiers and famous leaders of the now vanquished foe.  Naturally, this can be recognized as the forerunner to what is generally thought of as a modern parade.  At the head, or sometimes at the center of all of this would be the celebrant, as cheering crowds often showered him with flowers.  A winding path would be followed through the city, with this path known as the “sacred way.” 

The climax of the procession would occur at Capitoline Hill.  There, in devotion to Jupiter, white bulls would be sacrificed to Jupiter.  On some occasions, the vanquished leader of Rome’s enemy would be slain before the eyes of the cheering masses.  Then, if the celebrant was a general (rather than the emperor), he would enter into the temple of Jupiter so as to offer his laurel wreath (his celebratory crown) to the god, doing so in order to signal that he had no intentions of becoming the king of Rome.  With this portion of the ceremony brought to a close, the temples were kept open, incense was burned at the altars, soldiers would disperse throughout the city in order to properly celebrate, and a great banquet would be provided for the citizens of Rome. 

If one was to take the position of a spectator of the Roman “triumph,” and found himself in a position to view the entirety of the procession and offer a description of what was being seen, with this sight fused with knowledge of what all would take place in association with the procession and the symbolism at work by what was being seen, and then offered a report on what we witnessed, it might go something like this: “I was so excited for the events that were about to unfold before my eyes.  Truly this was a banner day for Rome and its glory.  From what I understood, the war had been fierce.  Some thought it would never end, but eventually the general triumphed.  There were some rumors that Caesar intervened and took command of the army, directing it to its victory, and I can believe it; but if he did, he’s allowing the general to receive all the credit and be the subject of today’s ‘triumph.’ 

So even though this general was being honored today, and even though we eventually looked to him as a ‘god for a day,’ or ‘king for a day,’ there was a bit of an undercurrent amongst the populace that it should have been the Caesar himself riding at the head of this procession.  Along those lines, it’s interesting that, with all he has done for the empire, it’s the Caesar that is truly responsible for the victory that was celebrated here today, but he has never once insisted upon his own ‘triumph.’   What humility.  It tends to make one think that he truly is a son of the gods.’ 

I had a great seat.  I could not believe it when Caesar himself sent a royal messenger to bring me to the place from which I could watch the whole thing.  Then, when I was asked to write an account of it, from the people’s point of view, well, wow!  How could I refuse?  Me, of all people.  It was all a bit overwhelming.  I was so stunned by the news that I think I fainted.  I could have kissed the messenger’s feet, but he wouldn’t let me.  I was day-dreaming, thinking about my good fortune, and I almost missed the beginning of the parade.  It’s a good thing I came to myself when I did.  That would not have been a good thing. 

Triumph Of Jesus (part 2)

When it comes to the “triumph,” the subjected realms of the Roman Empire would be enlightened as to these happenings through the never-ending stream of Roman imperial propaganda (of which the Caesar cult was part and parcel and served to undergird), proclaiming the endless glory and power of Rome, the bringer of peace and security.  Finally, those that were defeated at the hands of Rome would be well aware of this grand event, as they would find themselves as very unwilling and unfortunate participants.

So what was this “triumph”?  The “triumph” was perhaps the greatest honor that could be bestowed upon a citizen of the empire.  The “triumph” would generally be connected to the leading of an army to victory over an enemy of Rome.  Also known as the “triumphus”, it was a both a civil ceremony and a religious ritual.  As just indicated, it was held in order to celebrate the celebrate the military achievement of an army commander who had posted significant military successes.  By origin and by tradition, the triumph would be held at the successful completion of a war on foreign soil---enemy conquered. 

Though there are records indicating the celebration of hundreds of “triumphs,” in line with the elevation of the Caesar to the status of “son of god” in connection with Augustus Caesar (the reason that Augustus began to be referred to in this way, with this epithet falling to the emperors to follow him, is that Julius Caesar, who was essentially deified at his death, was also said to have adopted Augustus as his son via his last will and testament, thus he could be referred to as the “son of god”.  Augustus is not the given name of the emperor, but rather, it means “revered one”), the number of “triumphs” dropped dramatically.  Between 27 B.C. and 166 A.D., there were only five recorded “triumphs.”  Therefore, in the time of John the Revelator, though few such events had taken place, these few events were accorded a place within the civil and religious liturgy of the Roman Empire.  As one would expect when power and prestige and authority moves from the many to the few (or the singular), the number of “triumphs” dropped dramatically upon Rome’s transition from a republic to an empire.   

On the day that the “triumph” would take place, the one being so honored, if not the emperor---in the vast majority of cases, a general, would wear clothing that would readily identify him as semi-divine or kingly.  Essentially, the one that would be referred to as the “man of triumph” was being trumpeted as something close to “king for a day.”  The clothing that he wore would be that which was traditionally associated with the statue of “Jupiter Capitolinus,” the supreme deity of Rome.  This would include a pure white and gold toga, a laurel crown, and red boots.  He might even have his face reddened in honor of the god whose garments he was presumed to be wearing, albeit briefly.  Obviously, if it was the emperor himself, then his divinity, along with his kingly status, would be a given and implied. 

The one being celebrated, the man of triumph, would ride through the streets of Rome in a chariot.  He would do so at the head of a procession with his army and the spoils of his victorious campaign of warfare trailing behind him.  His army would be unarmed.  The only weapon (or weapons, as there would often be more than one) to be found within the procession would be something known as the “fasces,” carried by the bodyguard of the honoree.  Though carried by his guard, it would be understood that this weapon is one that had been truly wielded, and would be well handled, by the celebrant.  The “fasces” is a bundle of sticks, tied together, with the blade of an axe emerging from the center of the bundle.  Traditionally, this symbolized power and jurisdiction, and the power of life over death.  It often served as a symbol of Rome itself. 

Triumph Of Jesus (part 1)

He has a name written on His clothing and on His thigh: ‘King of kings and Lord of lords.’” – Revelation 19:16  (NET)

In the time period in which the Apocalypse of John (also known as the book of Revelation) was composed, there was a well known ritual within the Roman Empire.  This ritual was referred to as a “triumph.”  All were familiar with this ritual, especially the residents of the city of Rome, as this would be the place at which the greatest of “triumphs” would take place.  Along with those who were privileged to witness such things in person, those who participated in the Caesar cult, who worshiped Caesar as a god (or son of god), though residing in far-flung regions of the empire, would most assuredly have been aware of this glorious celebration, as it would serve to reinforce proscriptions concerning the divinity of the Caesar.  This is especially true if the “triumph” was in celebration of the Caesar himself, though the ritual was not limited to the emperor, and could be afforded to a general of Rome. 

Speaking of the worship of Caesar, which must be comprehended in accordance with any thoughts about the “triumph,” one must realize that the cult that was dedicated to the worship of the emperor and his household was believed to be one of the most popular (if not the most popular) cults of the ancient world in which John the revelator would take up his pen.  An excellent example of the honor afforded to the divine emperor an inscription from the Provincial Assembly of Asia that took place in the year 9 B.C. 

It reads: “The most divine… we should consider co-equal to the beginning of all things…; for when everything was falling [into disorder] and tending toward dissolution, he restored it once more and gave to the whole world a new aura; …then common good fortune of all…The beginning of life and vitality. …All the cities unanimously adopt the birthday of the divine as the new beginning of the year…Whereas Providence, which has regulated our whole existence…has brought our life to the climax of perfection in giving to us (this man), whom it [Providence] filled with strength  the welfare of men, and who being to us and our descendants as Savior , has put an end to war and has set all things in Order; and [whereas] having become [god] manifest, has fulfilled all the hopes of earlier times… in surpassing all the benefactors who proceed him…, and whereas, finally, the birthday of the god has been for the whole world the beginning of the good news concerning him [therefore let a new era begin from his birth]”. 

One must presume that John, exiled to the island of Patmos by the empire, would also have been familiar with the grand celebratory event of the “triumph”.  To go along with this point, the seven cities of Asia Minor to which John writes in his apocalypse, are believed to be strong centers of emperor worship, which serves as a bit of a backdrop to John’s message to those churches.  The Revelation, “Apocalypse” in Greek because of its use of almost exclusively apocalyptic language (“apocalyptic” meaning “behind the veil”) to present the Creator God’s perspective on things, as can be seen in regular use in the writings of the Hebrew prophets (while also being scattered throughout the historical and poetical/wisdom writings as well), asks to be read with the Roman empire, its Caesar cult, and its imperial pronouncements, standing in the background and most assuredly coloring the thoughts of its intended audience. 

Evidence of this worship was to be found in virtually every significant city of the empire, with cities even competing with each other to show forth their commitment to the cult through the erection of temples and statues and the offering of substantial sacrifices, so as to receive greater imperial (and therefore divine) benefaction.  Indeed, a portion of the liturgy surrounding the worship of Caesar indicated that Caesar had been faithful to his subjects, so his subjects, in turn, were to be faithful to him.  The Greek phrase that was employed to communicate this message was “ek pistis eis pistin.”  This is generally translated as “from faith to faith,” and is co-opted by the Apostle Paul, in his letter to the Romans (right under Caesar’s nose), and made to more properly apply to the true King and His subjects.