Understanding the Prophetess in Revelation 2:20: A Dispute Between John and Paul
The Bible's Book of Revelation contains numerous references to prophecy, one of which is found in Revelation 2:20, where Jesus criticizes a prophetess named 'Jezebel.' This passages, along with the broader context of early Christian literature, offers insights into the theological and cultural disputes between key figures like John the Apostle and Paul the Apostle. This article explores these differences, providing an in-depth analysis of the conflict and its implications.
Key Figures and Their Philosophies
Among the key differences between John and Paul is the approach to adhering to Jewish Law. The early church faced significant tensions between those who saw strict adherence to the law as absolutely necessary, particularly those who followed the path of religious rigorism, and those like Paul who believed in a more liberal approach.
John the Apostle, through his Book of Revelation, demonstrates a strong adherence to Jewish tradition and culture. For example, John describes the faithful as those who 'keep the commandments of God and hold fast to the faith of Jesus' (14:12), an expression that appears aimed at those who emphasized faith over the strict adherence to the law, much like Paul. Similar themes appear in other New Testament books, such as Matthew and James, which emphasize Jewish law and appear to be "deliberately polemical" against those who prioritize faith over the law.
John also highlights the respect for Jewish tradition through the description of 144,000 Jewish martyrs who 'not defiled themselves with women.' (14:4). Furthermore, he aligns the faithful with the twelve tribes of Israel, suggesting a strong connection to the broader Jewish tradition.
The Role of the City of Rome
John's vision of the city of Rome diverges significantly from Paul's more positive view of Roman society. John sees the city as 'a prostitute' (17:2) intoxicated with the blood of saints, indicating a severe judgment. In contrast, Paul’s First Letter to the Romans portrays the Roman empire relatively more favorably, urging the Roman Christians to pay imperial taxes and to honor the authorities (Rom 13:6-7).
Paul's acceptance of a more integrated approach to Roman society, including participation in the cult of the emperor, is starkly contrasted with John's view that such participation would lead to defilement through the "mark of the Beast," presumably referring to images of emperors with divine titles or celebrating victories over Judea on Roman coins.
The Accusation Against Jezebel
One of the key differences between John and Paul involves the accusation against 'Jezebel,' a prophetess who allegedly leads believers into sexual immorality (Rev 2:20). This accusation provides a complex lens through which to view the theological disputes of the early church.
There are multiple possibilities for interpreting this accusation:
Jezebel might have been a libertine who taught that the body of flesh was worthless, negating any importance to actions taken in the body. The accusation might have stemmed from a concern for celibacy among the 144,000, with John emphasizing the purity of remaining virgins (14:4). The term might have been used to smear theological opponents, as accusations of sexual immorality were common. It's possible that John used the concept metaphorically, aligning it with the 'sexual immorality' of the city of Babylon (Rev 17:2) and the imperial cult in Chapters 17 and 18.John could also have been referring to token participation in the emperor cult to avoid persecution and to engage in the economic life of the prosperous cities of Roman Asia. The same Greek verb, porneuó, which can denote adultery, sexual immorality, or prostitution, might also be used metaphorically to mean something akin to idolatry, aligning with the broader themes of the critique against integration with Roman religious practices.
Conclusion
Understanding the complex disputes between John and Paul, as encapsulated by the accusation against Jezebel, is essential for grasping the nuances of early Christian theology and its interactions with Jewish law and Roman society. These differences provide a rich context for studying the development of Christian thought and its various expressions throughout history.