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Durham E-Theses Durham E-Theses Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John MATHEWS, MARK,DEWAYNE How to cite: MATHEWS, MARK,DEWAYNE (2010) Riches, Poverty, and the Faithful: Perspectives on Wealth in the Second Temple Period and the Apocalypse of John, Durham theses, Durham University. Available at Durham E-Theses Online: http://etheses.dur.ac.uk/413/ Use policy The full-text may be used and/or reproduced, and given to third parties in any format or medium, without prior permission or charge, for personal research or study, educational, or not-for-prot purposes provided that: • a full bibliographic reference is made to the original source • a link is made to the metadata record in Durham E-Theses • the full-text is not changed in any way The full-text must not be sold in any format or medium without the formal permission of the copyright holders. Please consult the full Durham E-Theses policy for further details. Academic Support Oce, Durham University, University Oce, Old Elvet, Durham DH1 3HP e-mail: [email protected] Tel: +44 0191 334 6107 http://etheses.dur.ac.uk 2 RICHES, POVERTY, AND THE FAITHFUL: PERSPECTIVES ON WEALTH IN THE SECOND TEMPLE PERIOD AND THE APOCALYPSE OF JOHN ___________________ A Thesis Presented to the Faculty of the Department of Theology and Religion Durham University ___________________ In Partial Fulfillment of the Requirements for the degree Doctor of Philosophy ___________________ by Mark D. Mathews March 2010 ABSTRACT The present study considers the degree to which John’s portrayal of the faithful Christian community in the Apocalypse is informed by Jewish apocalyptic traditions related to wealth in the Second Temple period. Previous studies have attributed the author’s radical stance against wealth and economic participation to an ad hoc response against the idolatry and social injustices of the Roman Empire and imperial cults. This thesis argues that there is reasonable evidence to suggest that the author may have already been predisposed to reject affluence as a feature of the present age for the ideal faithful community based on received tradition. The thesis begins by delineating the problem in a critical review of how scholars have attempted to deal with this language through either the social world of Roman Asia Minor or the author’s use of the biblical prophets. This discussion demonstrates the need to take a tradition-historical approach that includes an examination of Jewish apocalyptic traditions preserved among the Dead Sea Scrolls as well as other Jewish literature not found at Qumran that demonstrate a decided concern over wealth. These Second Temple texts are then examined collectively against the language of wealth and poverty in selected passages of the Apocalypse. The evidence reveals an emphasis on the part of John on the irreversible, eschatological consequences of ethical behaviour directly related to wealth based on a certain cosmological and theological understanding, an emphasis that has close analogies in some Second Temple literature. The study concludes that traditions preserved in the Epistle of Enoch and later Enochic texts have played a formative role in shaping the author’s theological perspective concerning material blessing for the faithful in the present age and the world through which he legitimised the radical stance he imposed on his readers/hearers. ii ACKNOWLEDGEMENTS This thesis would not have been possible without the help of so many special people. First, I would like to thank my supervisor, Prof. Loren T. Stuckenbruck for his unwavering support and extreme patience throughout this research project. He has challenged me in so many ways to stretch myself and expand my categories and has produced in me a great appreciation for excellence in scholarship. I would also like to thank my secondary supervisor Dr. William Telford for his meticulous reading of my work and many corrections and suggestions throughout the research process. Thanks are also due to Prof. Robert Hayward for reading my work on the Aramaic and Hebrew texts from Qumran and for his helpful observations. In addition, I would like to thank Dr. Stephen Barton and Dr. John Court for a very rigorous, yet gracious Viva and for their engaging conversation and suggestions for future research. A special note of gratitude also goes to Princeton Theological Seminary for making arrangements for housing and allowing me access to Speer and Luce libraries after our return to the U.S. and for granting me study space in the Ph.D. Study Suite. It was there that the final draft of the thesis was written. I owe my deepest gratitude, however, to those who laboured silently and made the research process ultimately possible. I would like to thank my father-in-law Ray Reichenbach for his continued financial support throughout my academic career, without whom I would have never made it to the level of doctoral studies. Thanks are also due the Panacea Society for providing a doctoral research grant during my time in Durham. I would also like to acknowledge our church family at Park Cities Presbyterian Church in Dallas, TX for their prayerful and financial support as well. Jack, Martine, Kirby, Michael, and Steve in Vancouver, WA were also wonderfully patient with me through the process and kept me continually in prayer, thank you all. It would have been next to impossible to write this thesis without the extremely generous support of Don and Charlotte Test in Dallas, TX, to whom I am especially grateful. They took an interest in my research early on and not only committed to fully supporting us during our time in Durham, but also became very dear and special friends in the process. A very special thanks to both of you. You are exceptional people, unusually generous, exceedingly wise, and a real breath of fresh air! You have ultimately made this experience possible and my entire family and I are eternally grateful. Most importantly, I thank my precious family for their incredible support, encouragement, and quiet frustration when I was so often locked away in my study. To Raina, Grace, and Sara, who often heard, “Not now, honey, Daddy has work to do,” and seldom complained. But most of all I thank my wife, Aimee, truly my greatest friend in all the world. You have so graciously and courageously held me up during some very difficult and stressful times. You always encouraged and never complained and when the world laughed at my decision to answer a new direction in life, you stood by me like a true, faithful friend. I only hope I can live long enough to repay the loyalty and love you have shown me, though I’m not sure that would be possible. Mark D. Mathews Durham, England July 2010 iii TABLE OF CONTENTS Abbreviations ……………………………………………………………….. viii PART ONE: INTRODUCTION …………………………………………..... 1 1. The Problem ……………………………………………………….. 2 2. Scholarly Approaches to Wealth in the NT .………………………. 4 3. Scholarly Approaches to the Apocalypse ……………………...….. 11 3.1 From the Perspective of the Social World ……………….. 11 3.2 From the Perspective of the Hebrew Bible ………………. 25 3.2.1 The Broader Prophetic Tradition ………………. 26 3.2.2 Specialized Studies of the Prophetic Tradition .... 29 4. The Concept of Wealth in Relation to the Faithful …..……………. 36 5 Methodological Approach ………………………………………….. 38 PART TWO: THE LANGUAGE OF WEALTH AND POVERTY IN THE SECOND TEMPLE PERIOD …....…………………………………….. 41 1. Introduction ………………………………………………………... 42 2. Dead Sea Scrolls …………………………………………………... 49 2.1 Non-Sectarian Aramaic Documents ………..……………. 49 2.1.1 Aramaic Levi Document ………………............... 49 2.1.2 Early Enoch Tradition ………………………….. 52 2.1.2.1 Book of Watchers …………………….. 52 2.1.2.2 Apocalypse of Weeks …………………. 58 iv 2.1.2.3 The Epistle …………………………… 59 2.1.3 Summary of Aramaic Traditions .……………… 71 2.2 Non-Sectarian Hebrew Documents ………………………. 72 2.2.1 Wisdom of Ben Sira (Sirach) …………………… 72 2.2.2 Mûsār lĕ Mēvîn (4QInstruction) ………………... 92 2.2.3 Two Spirits Treatise (1QS 3:13-4:26) …………. 104 2.3 Sectarian Documents …………………………………….. 107 2.3.1 Damascus Document (DD) …………………….. 107 2.3.2 Community Rule (1QS) ………………………… 117 2.3.3 War Scroll (1QM) ……………………………… 129 2.3.4 Pesher Habakkuk (1QpHab) …………………... 131 2.3.5 Hodayot (1QHa) ………………………………. 135 2.4 Summary of Hebrew Traditions ………………………… 139 3. Other Jewish Literature …………………………………………... 141 3.1 Wisdom of Solomon ……………………………………… 141 3.1.1 Book of Eschatology …………………………... 143 3.1.2 Book of Wisdom ……………………………….. 145 3.2 The Similitudes (1 Enoch 37-71) ………………………… 147 3.3 Eschatological Admonition (1 Enoch 108) ……………… 150 3.4 Sibylline Oracles ………………………………………… 152 3.4.1 Book 3 ………………………………………… 154 4. Conclusions ………………………………………………………. 159 v PART THREE: WEALTH, POVERTY, AND THE FAITHFUL COMMUNITY IN THE APOCALYPSE OF JOHN…..………………………………........... 163 1. Introduction ………...……...……………………………………… 164 2. The Language of Wealth and Poverty in the Seven Messages – Rev 2-3 …………………………………………………………… 166 2.1 The Seven Messages ……………………………………. 166 2.2 Sitz im Leben: An Ecclesial Situation …………………… 172 2.3 The Message to Smyrna ………………………………… 181 2.4 The Message to Laodicea ……………………………….. 186 3. The Present Eschatological Age – Rev 4-6 …..…………………... 193 3.1 The Inauguration of the Eschatological Age ……………. 193 3.1.1 The Throne Room Vision ……………………... 193 3.1.2 Worthy is the Lamb to Receive Wealth ……….. 198 3.1.3 Breaking the Seven Seals ……………………… 203 3.1.3.1 The Four Horsemen ………………….. 203 3.1.3.1.1 The Third Rider ……………. 207 3.1.3.1.2 The Balancing Scales ……… 209 3.1.3.1.3 A Voice from the Midst of the Throne…….…………………. 211 4. Buying and Selling in Satan’s World …………………………….. 215 4.1 The Function of Myth and Tradition in Rev 12-13 ……... 220 4.1.1 The Fall of Satan ……………………………… 222 4.1.2 Satan’s Beasts ………………………………… 224 5.
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